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FATHER JONATHAJf, 


OB, 


THE SCOTTISH CONVERTS. 


A 



f 


CATHOLIC TALE. 

*1 

/ 

. BY REV. JOHN McDERMOTT. 


“Omne tulit punctum, qui miscuit utile dulci, 
Lectoren delectando pariterque monendo.” 



Ars Poetica. 


'■'a 

‘i* 


PIIILAHELPllIA: 

PUBLISHED BY H. & C. M‘GRATH, 
No. 297 Market Street. 

1853. 

7r 


itA. ... 




^ V" 


4 


Entered according to Act of Congress, in the year 1862, by 
H. & C. MCGRATH, 

the Clerk’s Office of the District Court, in and for the Eastern District 
of Pennsylvania. 


Kino & Baird, Printers, No. 9 Sansom St. 


THE RIGHT REVEREND ALEXANDER SMITH, D.D., 


COADJUTOR BISHOP 

OP THE WESTERN DISTRICT OF SCOTLAND. 

Right Rev. and Dear Sir : 

Though not having any thing in themselves to recom- 
mend them particularly to your favor, or to insure your 
patronage, except that their scene is laid in your native 
land, and that they are the production of one who holds 
you in the highest esteem, as well for your lofty 
position as “ Prince in the house of God,” as for your 
many rare and amiable qualities which are well known to 
him, the following pages, entitled “ Father Jonathan^ or 
the Scottish Converts,'' as a mark of his warm affection 
and undying gratitude, are humbly inscribed to you by 
the 

Author. 

Philadelphia, Nov. 29, 1852. 


Truth refulgent; a dazzling lustre sheds, 

And 'lumes our onward path with tinted ray ; 
Unveils the mask, which falsehood vainly spreads. 
And clears the rubbish, from the pilgrim^ s way. 

It shines, it warms, it purifies the soil. 

In which are seeds of virtue deeply sown ; 

Repays the labor, and rewards the toil. 

But claims both soil and produce, for its own. 

Yes, truth, in holy garb, serenely bright. 

In religion Speers with magic sway. 

With grace she speaks, she^s heard with calm delight 
They listen, as well to learn, as to obey. 




PEEFACE. 

As it is a custom which prevails to a considerable 
extent, of prefacing with a few remarks the introduction 
of a work intended for the public, I avail myself of that 
privilege to say a few words with regard to “ Father 
Jonathan,” now for the first time submitted to public 
perusal and inspection. The idea of writing a work, 
having for its object the familiar explanation of some 
controverted points of Catholic doctrine, occurred to 
me when I happened to have some time at my disposal. 
I thought that the idea was a good one, and I therefore 
undertook the task of writing a book, which I must 
confess was, at the commencement, more intended for 
my own private amusement and study, than for the eye 
of the public. However, after making considerable 
advancement in it, and urged by a few friends to give 
it to the public, I yielded to their desire, and resolved to 
prepare it for publication. 

Convinced that a work, in which the useful and 
agreeable would be blended harmoniously together, would 
be much more likely to find its way into the hands of 
persons who might be benefitted by its perusal. 


6 


PREFACE. 


I have endeavored (though with what success I cannot 
tell) to interest the general reader by a narrative, in 
which the doctrines of the church, together with various 
objections to the same, are treated in a manner, which 
appeared to me the best to point out the truth of the 
one, and the absurdity of the other. Some of my 
friends have found fault with the name of “ Father 
Jonathan,” they imagined that such a name would be 
affixed with a bad grace to a work, which had for its 
object the explanation of catholic doctrine. For my 
part I see nothing objectionable in the name. I have 
kept it, as I think it as good and as popular a name as 
any other, and that I have as good a right to use it for 
my purpose as others have for theirs. There is, no doubt, 
a good deal in a name, but to those who may wish to 
know what is in the name of “ Father Jonathan” I would 
say read, and find out for yourselves. I will content 
myself by reminding them of the remark of Horace 
regarding names : 

“ Licuit, semperque licebit, 

Signatum present! nota procudere nomen.” 

My object in publishing Father Jonathan^' is three- 
fold, viz. : first to draw the attention of persons who differ 
from us in religion, to the consideration of the grounds on 
which we differ ; secondly, to point out to them the solid 
grounds which we have for remaining faithfully attached 
to the religion which we have, instead of being tossed 
about by every wind of doctrine; and lastly, hoping that 


PREFACE. 


7 


by its sale, I may be enabled to diminish the debt in- 
curred by me in the erection of the church, for my poor 
congregation, in Salem, New Jersey. 

Should this object be achieved, and should Father 
Jonathan” be instrumental in bringing back even one 
strayed sheep to the “ one sheepfold of the one shepherd,” 
its author will feel that he has not labored in vain, and 
that he has been amply compensated. 



FATHER JONATHAN, 


OB, 

THE SCOTTISH CONVEHTS. 


CHAPTER I. 

To ford the stream of conscience clear, 

And follow in its course ; 

The mind unfettered must not fear 
To trace it to its source. 

Summer had not as yet time to repair the ravages of 
■winter, nor to clothe the forests with the rich and verdant 
robes which in every successive season he so profusely 
bestows upon them; hut, notwithstanding the shortness of 
the time, that had elapsed, since he began to shed forth 
his benign influence, his presence was hailed with rap- 
turous delight, and afibrded cause of universal joy, and 
satisfaction. Dame nature, with renovated garb, and 
high expectancy, smiled at the progress of her kind 
benefactor, hastened to give him an honorable reception, 
and elate with the anticipated success likely to result from 
their future alliance, she assumed a youthful and blooming 
aspect, and, with her wonted gaiety, welcomed the visit 
of her illustrious friend. All her resources began to be 
more minutely developed ; the checquered wood, the ver- 
dant lawn, the beautiful landscape, hailed the approach 
of their benevolent benefactor, and prepared to deck 
2 


10 


FATHEll JONATHAN, 


themselves in the most superb and gorgeous attire, to do 
honor to their welcome and blooming visitor. The 
valleys intersected with a thousand meandering rivulets, 
whose perennial waters, pure as crystal, flowing through 
the adjacent meadows, presented the most fascinating 
and charming appearance; the feathered songsters, in 
inimitable strains, sent forth their warbling and melo- 
dious notes ; the natural productiveness of the soil, 
roused into action by the genial warmth of the sun, 
ushered into existence, an endless variety of plants and 
flowers, which in the sun’s setting rays, presented to the 
view of the beholder, the most lovely and charming 
prospect, and ditfused around them a fragrance, un- 
equalled by the richest and most odoriferous perfume. 
As he advanced nearer, even the tall and lofty moun- 
tains, which, during the cold and inclemency of the 
winter, sought for shelter and covering in the dense and 
clouded atmosphere, expand before the eye of the be- 
holder, their huge unwieldy dimensions, and stalk forth 
with all the majesty and hauteur of monarchs newly 
surrounded with the royal insignia of their authority, and 
presenting themselves amidst the deafening plaudits of 
their rejoicing subjects. 

Thus was nature preparing to do homage to her bloom- 
ing visitor, and thus were her numerous cortege arraying 
themselves, to grace his triumphant return, when 

Georgina, daughter of the Earl of went to take her 

usual walk along the winding avenues of her father’s 
demesne, and to inhale the odour of the passing breeze. 

As she advanced, her attention was arrested by the 
melodious lays of the nightingale, and stopping to view 
this bird of song, she was agreebly surprised, for she 
beheld the lovely form of her friend Emilia, sitting in a 


OR THE SCOTTISH CONVERTS. 


11 


reclining posture on the grassy sward, enjoying the cool- 
ness of the evening shade, and seemingly rapt up in deep 
reverie. On approaching nearer to join the company of 
her friend, her heart was filled with gloomy forebodings, 
for she traced a deep and pensive melancholy, in Emilia’s 
hitherto joyous and cheerful countenance. At a loss to 
explain this strange phenomenon, she remained silent for 
a little, and then soliloquized with herself. 

“Can it be possible,” she said, “that sorrow and de- 
jection have already begun to prey upon tbe youthful, the 
gay, the amiable Miss Elmford ? Can it be supposed, 
even for a moment, that her tender heart is smitten with 
some passionate desire, which in her cooler moments she 
abhors ; or, that she, who has so often warned me against 
the delusions of the world, has herself, fallen to them a 
hapless victim. No, no, I would be doing her injustice 
to make such a supposition ; these are not the causes of 
her present dejection; these, Emilia Elmford, do not 
swell thy cup of bitterness, thy heart is too pure to be 
tarnished by such imperfections, thou art impenetrable to 
those feelings, which would reflect dishonor.” However, 
full of anxious solicitude for her friend, a thousand 
different pictures were drawn by her vivid imagination, 
but, all to no purpose, the secret of Emilia’s sorrow, is 
still unknown, the mystery still remains unravelled, and 
she is unable to discover the least clue to guide her with any 
degree of certainty, to attain her wished for object, namely, 
a knowledge of the cause of Emilia’s present uneasiness. 
Under these circumstances she would gladly retrace her 
steps, and deliberate on the course most proper to pursue? 
but a desire to sympathize with her friend on the one 
hand, and to gratify her feminine curiosity on the other, 
left her no alternative ; it obliged her to throw off every 


12 


FATHER JONATHAN, 


restraint, to accost her friend, and to inquire of Emilia 
the cause of her unusual appearance, and of this sudden 
transition from her accustomed gaiety, and merriment. 
Startled at the sound of footsteps moving towards her, 
and still more, at the sudden and unexpected appearance 
of Georgina, Emilia’s heart began to beat, her breast 
heaved with violent emotions, and so completely was she 
overcome by her feelings, that she fell into a state of in- 
sensibility, on the ground whereon she was seated. 

This scene, to a heart less susceptible of tenderness 
than Georgina’s, would be most trying and heart rending, 
but, gentle reader, who can describe her feelings, when 
she beheld the ghastly and pallid countenance of her 
youthful companion, with every sign of animation, to all 
appearance, vanished for ever. ‘‘Ah! ” she cried, rush- 
ing to her assistance with all the speed of which she was 
mistress, whilst her eyes were streaming with floods of 
tears, and her heart ready to break with grief: “Why 
hast thou concealed from me the cause of thy grief, ah 1 
wouldst not thou, at least, allow me to sympathize with 
thee in thy sufferings ? what have I done which made me 
undeserving of thy friendship, or unworthy of thy con- 
fidence?” 

These and similar complaints were made by the sorrow- 
ful Georginu, when Emilia exhibited signs of animation ; 
and reclining on the bosom of her devoted friend, her 
angel form was again sinking under the weight of its 
troubles, but, in a few moments after, gained its pristine 
strength and vigour. The paleness of her looks, was 
now succeeded by a blushing purple, and evidently at a 
loss what to do, whether to make known, or to conceal 
the cause of her grief and disquietude, she wept bitterly, 
pressed Georgina’s hand most affectionately to her breast. 


OR THE SCOTTISH CONVERTS. 


13 


and remained silent and pensive without uttering a single 
word. Thus, for a time, had she given full vent to her 
sorrow, and full scope to her feelings, when, at length, 
depending upon the fidelity of her friend, and anxious to 
enlist her sympathies in her regard, she revealed herself 
to her without reserve, and with her blue sparkling eyes 
suffused with tears, though still retaining their original 
beauty and loveliness, she thus began. 

“ Alas ! my dear Georgina, the cause of my sorrow, 
will, I have no doubt, appear strange to you, and the 
manner in which I have concealed it from all, even from 
you, to whom everything else, save this, was known ; but, 
the only apology I have to offer you, in this particular, 
is, that I esteemed you too highly, and loved you too 
tenderly, to involve you in the same misery with myself, 
until I should be able- to take a decisive step in that 
which caused me such great uneasiness. Even still would 
I fain conceal the cause of this uneasiness, were I not 
convinced, that, by longer concealment, you would feel 
equally unhappy, and that it would only tend to increase, 
and not to allay the impending evil. You are aware 
that I have been, equally with yourself, educated and 
brought up in the most rigid principles of Presbyterian- 
ism ; that we gloried in. these principles, and I am free to 
confess, that it afforded me no ordinary satisfaction, to 
claim, and to be allowed the privilege, of judging for 
myself in the choice of a religion, and to be referred with 
such seeming confidence to the inspired volume, for proof 
confirmative of my choice, in adhering to that in which I 
was educated. But, alas ! how fleeting and short lived 
was that satisfaction ! how wavering and unsettled are 
the minds of mortals ! how altered are my present 
sentiments, from those in which I formerly plumed 
2 * 


14 


FATHER JONATHAN, 


myself ! now do I behold myself, as I am, a weak, frail, 
erring mortal, unable to act or think anything good, 
without the divine influence, much less to arrive at the 
truth of that religion, established and upheld by divine 
agency.” Here her virgin voice faltered, and evidently 
conscious of the wound she w^as going to inflict on her 
friend, she was for a little unable to proceed, when, at 
length recovering, she continued. 

“ The Church of Scotland, I fear, Georgina, can claim 
me no longer as a member, I am shaken in my fidelity to 
her, and although my heart, my thoughts, and my 
desires, were centered in her, still my reason has 
pronounced against her, and prompts me to disown her 
as the true Church of Christ, and to break off all 
communication with her for ever.” 

As she uttered these words, she betrayed evident 
symptoms of sorrow, but with collected energy, she 
resumed. 

‘‘Yes, dear Georgina, this step I am compelled to 
take after most mature deliberation, though it is most 
painful and heart-rending, owing to my present position; 
but, conscience speaks, it thunders incessantly in my 
ears, and I cannot resist its impulse. The diflferent 
obstacles to be surmounted ; the alienation of my 
friends; the taunts and sarcasms to which I will be 
exposed from every side, make me tremble, and almost 
regret that my resolution is already fixed, and that I can 
conform' no longer to the heterodox doctrines of that 
church, of which I had been, hitherto, a zealous 
member; or rather a persecutor of the true church, if 
you will, until my blindness was removed, and until the 
scales which intercepted my mental vision, fell olF and 
allowed the light of faith to illumine me by its sparkling 


OR THE SCOTTISH CONVERTS. 


15 


lustre. But for such a change do I feel regret ? forbid it 
Heaven ; no, I ardently rejoice that I have been so 
favored, that I have to suffer for the faith once delivered 
to the saints, that the day star of faith has dawned in 
my breast, which will shine with more brilliancy after 
the clouds of persecution will have passed, and after the 
impending tempest will have subsided; not so have I 
learned Christ, I know that to suffer is one of the 
distinguishing features of a Christian, and that if the 
law of God so require, to suffer the separation, or the 
loss of father, mother, brother, sister, friend, and of the 
whole world, rather than displease^ Sim, or inflict a 
wound upon my own conscience, this my Saviour has 
taught, this is the doctrine of his faithful spouse, viz : 
the catholic church, this that pious man, whose principal 
time is devoted to the service of the poor, and to whom 
I am so much indebted for my instruction, has frequently 
repeated to me. 

“ 0, yes, to the instruction of Father Jonathan, that 
much calumniated, but zealous and humble catholic 
priest, I am much indebted ; he it is that has removed 
all my doubts, and has caused a new light to shed its 
lustre on my mind; he it is, who, by his powerful and 
solid reasoning, not less than by his simple and con- 
vincing arguments, has made me sensible of my error, 
and proved to me that it was vain to expect, and that I 
could not And true contentment, except in the bosom of 
the catholic church.” 


16 


FATHER JONATHAN, 


CHAPTER II. 

In bibles still opposing creeds 
Opposing doctrines find ; 

Though error still for error reads 
And truth with truth combined. 

After Emilia had given expression to the sentiments 
contained in the latter part of the foregoing chapter, she 
paused for a little, and was preparing to give additional 
reasons for her embracing the doctrines of the Catholic 
church, when Georgina, who was unable to observe silence 
any longer, with a countenance which bespoke the inward 
feelings of her soul, and with a tone which formed a 
striking contrast with her usual softness of expression, 
abruptly interrupted her, as she was about to proceed. 

“ What she exclaimed, “ has it come to this ? instructed 
by Father Jonathan ! ! has he dared to initiate her in his 
worse than Eleusinian mysteries ? or has she deigned to 
listen to such childish, soul-destroying superstitions ? she, 
so zealous in disseminating tracts, so purely evangelical, 
so opposed to papists, whose zealous heart burned only 
with a desire to rescue them from the corrupt influences 
of popery. Ah ! shall I behold her, the soothing partner 
of my infant hours, the fond companion of my maturer 
years, seduced by the revolting errors of popery ? shall 
she be snatched from me by a fate worse than death, by 
the wily sophisms of a popish priest, or shall I persuade 
myself that the intelligent daughter of Lady Elmford 
would suffer herself to be deluded by a Jesuitical teacher of 
the Romish creed ? Oh, Emilia, have you the madness to 
embrace the errors of the man of sin, and to conform to 


oil THE SCOTTISH CONVERTS. 


17 


the idolatrous worship of the poor benighted papists ? 
What infatuation ! Are you not aware of the detestable 
principles, which the papists endeavor to disseminate, of 
their uncharitableness towards those who differ from them 
in their religious belief, of their arrogance, and impiety 
in consigning to eternal perdition those who had the 
wisdom to separate themselves from them, and to adhere 
to the Bible as their sole rule of faith, instead of suffering 
themselves to be led astray by the gaudy externals and 
the ignorant ministers of a corrupted church. 0, Emilia, 
wonder not that I feel indignant at the perfidious attempt 
made to sap the foundation of your faith, wonder not that 
I feel chagrined at the thought of seeing you in danger 
of being perverted by the shadowy reasonings of Father 
Jonathan, and that I speak with warmth what I have 
imbibed from my earliest infancy; wonder not Emilia, 
at these my feelings, for it pierces my very soul to behold 
your wretched condition, to hear you utter such senti- 
ments, and to understand the danger to which you have 
unwittingly, though innocently, exposed yourself by 
listening to the wily enemies of protestantism. Retrace, 
oh, retrace your steps, my dearest Emilia, advance no 
farther in such a dangerous course, be not the cause of 
throwing your aged parents, your friends, and the whole 
circle of your acquaintance into the deepest affliction, to 
this I conjure you, by all the ties of our early friendship, 
by our mutual love, by that faith once so dear, for which 
our fathers bled, and which since the glorious era of the 
Reformation, flourished in our common country : by all 
these, Emilia, I conjure you to abandon popery, and to 
break off all connexion with the jesuits, those bitter 
enemies of Christ and of his Gospel. Reflect seriously 
on yourself, and on your future prospects, before you are 


18 


FATHEU JONATHAN, 


guilty of an act which shall estrange you from your 
friends, before you are guilty of abandoning the worship 
of your fathers, of bending to the idol of Romanism, and 
of bowing to it with blasphemous adoration.” 

This affecting appeal to Emilia shook her very frame ; 
a glimmering of uncertainty seemed for a moment to 
flash across her mind, but instantly vanished. So over- 
powered was she by the intensity of her present feelings, 
that she was unable to give expression to her thoughts, 
which were struggling for utterance ! To resist, for the 
moment, she felt herself unable, and to comply contrary 
to her firm, unalterable conviction,- she felt impossible. 
Thus for a time she kept Georgina in suspense, regarding 
the effect of her appeal, nor did she seem to disregard 
the reasons advanced, urging her to an immediate aban- 
donment of popish doctrines. At length, covering her 
face with her hands, and melting into tears, she recol- 
lected the advice of Father Jonathan, who frequently 
reminded her of having recourse to God in the time of 
affliction, and who always ended his instructions by these 
heaven-taught words “ watch and pray that you may not 
enter into temptation,” and again, “ in your tribulation 
you will possess your souls.” These she treasured up 
most carefully in her mind, and now that she was sur- 
rounded by such unexpected dangers she resolved on 
putting them to immediate trial. No sooner had she 
come to this resolution, than the thought of her divine 
author appeared to her vivid imagination, she thought 
she beheld him, in solitary retirement, praying in the 
garden, and infusing into his sleeping disciples a holy 
desire of prayer ; yes, yes, the words ‘ watch and pray,’ 
took place of every thing else, and so carried away was 


OR THE SCOTTISH CONVERTS. 


19 


she, by the intensity of her feelings, that she loudly 
offered up the following fervent prayer. 

“ Hear, 0 my God,” she said, “ the prayers of thy 
afflicted servant, strengthen her in this her present 
struggle with flesh and blood, enlighten her with a ray 
of thy heavenly light, and infuse thy divine wisdom into 
her soul, that she may not only be instructed in thy holy 
faith, but that she may be enabled to instruct in, and 
convince others of the truth of thy divine law and of thy 
gospel. Make known to them their errors and impieties 
against thy holy spouse, with whom thou hast promised 
to abide ‘ all days, even unto the consummation of the 
world.’ Hear me, 0 my God, and if through the mani- 
fold abuses of thy graces, I am unworthy to be heard, 
look to the merits of my Kedeemer, and not to my 
unworthiness, look to the supplications of her, raised to 
the exalted honor of Mother of God, look to the united 
prayers of all the faithful, as well on earth as in heaven, 
have regard at least to their prayers, as they have proved 
themselves thy faithful servants, hear them as they are 
incessantly praying for the conversion of all poor sinners, 
for those who as yet do not know thee ; even those, who 
may think, like the Jews of old, that they are pleasing to 
thee, when they are uniting against thy church, and 
raising persecutions against thy people.” 

“ Give me grace, 0 my God, to make public confession 
of my faith, as thou thyself hast declared, that he that 
will deny thee before men, him wilt thou deny before thy 
father who is in heaven.” 

This delivered with a tone of fervid piety, and im- 
passioned eloquence, which invariably proceeds from the 
inmost recesses of the heart, and pronounced with an air 
of grave solemnity, so well adapted to the moment, filled 


20 


FATHER JONATHAN, 


Georgina with something like remorse, and for the first 
time she felt regret for any thing she said against the 
miscalled popish church, or against its ministers. Never 
before had she experienced similar feelings, her conscience 
seemed to accuse her, of charging the papists and their 
ministers with crimes, for which she could find no solid 
proof, being, as she was inclined to think, inventions of 
the enemy, to deter well-meaning persons from examining 
more closely into their doctrines, and penetrating more 
deeply into the real tenets of their belief. These senti- 
ments, however, she carefully concealed from Emilia, and 
fearing that any thing might be discovered in her exter- 
nal appearance, which might betray the inward feelings 
of her soul, she assumed a sullen and uninterrupted silence, 
until accosted by Emilia in the following manner. 

“Georgina, for the kindness and sympathy you have 
always evinced in my regard, I feel truly grateful, even 
now, when my religious convictions cause such a serious 
dilference between us, I feel that I owe you a debt of 
gratitude, yes, Georgina, my heart expands with that 
warmth of affection which I always entertained for you, 
because I consider that you are sincerely desirous of my 
welfare, and that you believe my salvation to be insepara- 
bly connected with presbyterianism,” 

“Yes,” replied Georgina, deeply affected, and bursting 
into tears, “ I desire only to see you happy.” 

“Ah, Georgina, for your good intentions I give you 
every credit, and for your sincere desire to see me happy, 
but, were I to remain a presbyterian, and prevented from 
embracing catholicity, then indeed would I feel miserable 
and unhappy, then indeed might you consider that I 
endured a fate worse than death, but not, as you might 
imagine, effected by the agency of a catholic priest. The 


OR THE SCOTTISH CONVERTS. 21 

catholic clergymen, or, as they are commonly designated 
by their enemies, ‘ popish priests,’ are, I can assure you, 
a most zealous, inoffensive, and learned body of men, but 
most maligned, injured, and calumniated, and the Catholic 
church, is as you well know, held up to continual scorn 
and ridicule, its worship stigmatized as idolatrous, its 
doctrine as antichristian and unscriptural, and its sacra- 
ments, its sacrifice, and other institutions, as human 
inventions and superstitions. Is it not almost incredible 
that in this boasted age of enlightment, in this the nine- ^ 
teenth century, there should be still such gross ignorance 
of catholicity, and such wholesale calumnies invented 
against the religion of five-sixths of all the Christians 
throughout the world ? Is it not passing strange, that 
such glaring falsehoods would be uttered against a creed, 
acquiesced in and believed by a Bossuet, a Fenelon, an 
Augustin, a Chrysostom, and an infinite number of others, 
remarkable for their zeal, their learning, and their 
humility ; and distinguishing themselves more especially 
in their opposition to every innovation in religion, and 
in counteracting the blighting influence of heresy, and 
holding up its authors to public detestation and abhor- 
rence. Is it a church of which such illustrious men were 
the ornaments, that should be made a by-word and a 
laughing-stock? If we would not respect it for its 
antiquity, and its illustrious progeny, we should, at least, 
cease to calumniate and revile a religion of which we must 
be profoundly ignorant; Is it not, after all, absurd to think 
that two hundred and fifty millions of catholics, or of 
papists, as they are insultingly termed, all believing 
the same doctrine, all kneeling at the same altar, all 
offering up the same sacrifice, all united under the same 
visible head, the legitimate successor of St. Peter, to 
3 


22 


FATHER JONATHAN, 


whom our Lord ‘ entrusted the care of his Lambs and of 
his sheep,’ that is of his whole flock ? ‘ Feed my lambs, 

feed my sheep’ ; is it not absurd in the extreme to believe 
that all those are gone astray, and that a church, never 
until lately heard of in the Christian world, that a church 
of no more than yesterday, is the church of more than 
eighteen centuries? I never could imagine that the 
Church of Scotland, the Church of England, or any other 
new fangled church, to-day believing one thing, to-morrow 
believing another, disagreeing among themselves ta-day, 
and railing at catholicity to-morrow, could be the true 
church of Christ. To me it is quite incomprehensible that 
a church, whose members are tossed ‘ to and fro by every 
wind of doctrine, heaping to themselves false teachers 
having itching ears,’ full of contentions, strifes and 
divisions, could be for a moment considered as the true 
church. No, it is impossible that a church, made up of 
such a strange medley, would form any portion of, or 
constitute the true church of Christ. In protestantism 
there is a want of that union so essential to the true 
church, and this alone is a sufficient indication that every 
sect of Protestants is in gross and palpable error. Not- 
withstanding the frightful colours drawn of the catholic 
church by our ministers, still, even before I was convinced 
of its truth, I admired the union of its members, and their 
anxiety to preserve that union pure and unsullied, and 
now convinced as I am of the truth of catholicity, I must 
confess that that union was the first motive which induced 
me to examine more minutely into their belief, and paved 
the way for my complete conversion to the catholic 
church. Yes, my dear Georgina, I am converted to 
catholicity, and you may be angry and displeased with 
me for being a catholic, you may shun me altogether. 


OR THE SCOTTISH CONVERTS. 


23 


you may persecute me in different ways, but you know 
that whoever act against their conscience build to hell ; 
and now that my conscience declares for catholicity, I 
must obey its summons, though at the risk of losing not 
only your friendship, but that of the entire world.” 

Georgina, unaccustomed to hear Emilia speaking in 
defence of the catholic church, and knowing her former 
prejudice against what she then termed popery, was so 
amazed that she could scarcely think of a reply. She 
felt that were she to demand reasons for this extraordinary 
change, it would bring on a lengthened discussion, for 
which they had not then sufficient time, nor did she think 
herself sufficiently prepared; she, therefore, wished to 
defer hearing Emilia’s reasons to a more suitable period. 
After she had come to this resolution, recovering, as if 
from a dream, she asked enquiringly, 

“ So, Emilia, the force of conviction has caused you to 
become a catholic.” 

“Yes, Georgina,’^ replied Emilia, “a conviction so 
powerful, so deeply rooted, and so steadfast, that I could 
not resist, though I struggled against it with all the 
power of my soul.” 

“ But, you did not read your Bible,” said Georgina, 
“ as Mr. McNab, your minister, had recommended, other- 
wise, you would not be prepared to join a church, in 
which you must abandon the reading of it altogether.” 

“ You know, Georgina, that I have been a constant 
reader of the Bible,” answered Emilia, “and that I have 
not only read, but, perused it most attentively, and the 
result is, that the more I perused it, the more I discov- 
ered the falsehood of the protestant religion.” 

This reply to Emilia’s not reading the Bible, had a 


24 


FATHER JONATHAN. 


most electrifying effect, on the too sensitive mind of 
Georgina. 

“ What ! ” she exclaimed, ‘‘ Bible ! falsehood ! ! pro- 
testant religion ! ! ! does this language become the daugh- 
ter of Lady Elmford ? to say that the protestant religion 
is false, and that this falsehood is proved from the Bible, 
fills me with utter astonishment, the idea of it is so strange 
that I am utterly confounded at hearing it.- The papists, 
who deny the Bible altogether, could not go farther in 
calumniating the religion of the Bible. Yes, it is a gross 
calumny, Emilia, to say that you perused the Bible, and 
that the effect of that perusal, was to detect the falsehood 
of the Protestant religion.” 

“ What I mean to say, is,” replied Emilia, “no matter 
bow grating to protestant ears, that I believe the Bible 
to be the Word of God ; that I have read the Bible, and 
that the effect of my reading it, is my conversion to the 
catholic church ; it is untrue, nay, it is false, it is even 
worse than a falsehood, it is a downright calumny, to 
assert that the catholics, or papists, as you call them, 
deny the Bible, or one single word contained in it ; they, 
on the contrary, preserved it from the infidel attacks of 
every unbeliever; they venerate it as the Word of God, 
and no ruthless hand shall, with impunity, endeavor to 
tear a single letter, or a single word, from that which 
they are taught to respect as the inspired volume. I am 
now prepared to prove that the catholic religion alone, 
of all the discordant religions which lay claim to the 
Bible, and with which the world abounds, to use your 
own words, is the only religion of the Bible ; and if this 
be the only religion of the Bible, every other must be 
false ; and if every other must be false, every species of 


OR THE SCOTTISH CONVERTS. 25 

Protestantism, must be the offspring of error, and con- 
sequently, the child of falsehood.” 

Georgina, with an air of triumph, seemed to exult over 
the position assumed by Emilia, viz : that the catholic 
religion is the religion of the Bible ; she thought it would 
be an easy matter to convince her of the contrary ; but 
the sequel will show, that she was too sanguine in her 
expectations, and that we should not be too precipitate 
in judging, without understanding properly, the state of 
the question, on which our judgments are to be founded. 
As she was about to enter on a discussion, contrary to 
her previous intentions, she was prevented by the chime 
of the night bell, which required the immediate attend- 
ance of the family, as is the case in many parts of the 
country, even at the present time. She therefore obeyed 
with some reluctance, but not, however, until they both 
promised, to observe a profound silence about what had 
passed, and agreed on a convenient time, for discussing, 
at full length, the relative merits and demerits of the 
catholic and protesfant religions. 


3 * 


26 


FATHER JONATHAN, 


CHAPTER III. 

’Mid artful wiles, and cunning schemes, 

The faith beleagured stands ; 

But faith, in works of love, proclaims 
Her true and faithful bands. 

The appointed day for the intended meeting between 
Emilia and Georgina, had at length arrived, and Emilia, 
at an early hour, began to prepare herself for the coming 
struggle, and to draw largely from the controversial 
armory, with which she was -plentifully supplied by 
Father Jonathan. The day was ushered in, under very 
favorable circumstances. It was one of those beautiful 
mornings in the beginning of summer, when the serene 
and placid appearance of the earlier part of the day, is 
generally the sure forerunner of a warm and brilliant 
sunshine, in its more advanced stages. Georgina, though 
she too, with unwearied vigilance, refreshed her memory 
with occasional passages of Holy Writ, which she deemed 
bearing on the point, that alone of all others she wished 
to introduce, in order to convince Emilia of her error, 
and to prove to her, the superior excellence of the pres* 
byterian doctrine ; and notwithstanding her eagerness to 
win back Emilia, as she thought, from her wanderings, 
and to prove to her that the Bibl.e, and not the catholic 
church, was the sole rule of faith, and the true standard 
of Divine belief; still she was not insensible to the 
attractive charms of the morning, but hastened to view, 
from a rising eminence, the natural beauties of the 
country, which, from its position, could vie in romantic 
scenery, with any portion of Scotland. Who is there 


OR THE SCOTTISH CONVERTS. 


27 


that visited this delicious spot? and on one side, viewing 
the beautiful country around, among which the lovely 
coast of Ayr, and the banks of Burns’ ‘ Bonnie Boon,’ 
stand out in grand relief, apd on the other, the clear, 
blue and tranquil ocean, with its sun-lit waters reflecting 
a thousand diiferent hues, the shadows of the overhanging 
mountains, interspersed with various islands, covered 
with rustic cottages, which were adorned with a copious 
profusion of evergreens : who is there, viewing such a 
scene of land and waVe, and listening to the gentle 
murmurings of the mild blowing zephyrs, as they hasten 
onward to the shore, on one of those beautiful and 
charming summer mornings,, and not feel the inspirations 
of nature, stealing insensibly upon them, and without 
experiencing a secret longing to be left alone, in the 
undisturbed possession of the pleasing and enchanting 
visions of nature’s loveliness ? 

On Georgina’s mind, the brilliant imagery, with which 
nature in its most imposing forms presented her, had a 
most powerful influence ; she -would have gladly remained 
for hours, musing with fond delight on the manifold 
beauties with which she was so completely captivated ; 
she would remain an attentive listener to the linnet’s song, 
or to the mavis’ beautiful notes, or to the wildly flowing 
melodies of the blackbird, or an admirer of the gay 
landscape, and of the blooming flowers, which yielding 
to the genial warmth of the sun, appeared in colourings 
of various tints and hues, and as they began to be more 
visible, the sweetness of the odor they emitted, regaled 
the wanderer with its perfume, and scattered its fragrance 
on the dews of morn. But in the midst of this luxuriant 
scene, in which the blushing rose, and lily fairest of the 
field, and deeply tinged violet, together with a thousand 


28 


FATHER JONATHAN. 


others of no less attractiveness, opened their bosoms to 
the tender caresses of the breeze, and by the rich pro- 
fusion of their beauties, ravished the soul of Georgina, 
already captivated by their appearance, Bella Forbes, 
who had gained such an ascendancy over her, as to be 
led into all her secrets, ran up to her in haste, and 
acquainted her of Emilia Elmford’s arrival at Kildalock 
cottage. Bella Forbes, or otherwise Granny Forbes, by 
which title she was better known, was gifted with good 
natural parts, and with a penetrating genius, and with 
a talent, which, by gQod cultivation, was capable of the 
highest improvement. She, however, had a natural pas- 
sion for prying into the secrets of others ; and by this 
means, she found out the true position of Emilia Elmford ; 
and the unthinking Georgina disclosed to her, the whole 
affair, regarding their former interview, and their intended 
discussion. After making herself acquainted with the 
different circumstances of Emilia’s conversion, she im- 
mediately informed the mother of Georgina of the whole 
matter, who though a stern, rigid, and dogmatic Presby- 
terian, was still a lady of fine personal accomplishments, 
and of a certain suavity of manners, which distinguished 
her from many others of the same class. She, however, 
was taught to have an utter aversion to the catholic 
religion ; and, therefore, she heard this intelligence with 
a considerable degree of sorrow, and immediately com- 
municated the matter to the Rev. Mr. McNab, the estab- 
lished minister of C — p — n, the belligerent champion of 
Presbyterianism, and the open and avowed enemy of 
catholicity. During this time, little did Emilia suspect 
that she was discovered, or the powerful opposition she 
had to meet with, at the very commencement of her 
controversial warfare ; on the contrary, so confident was 


OR THE SCOTTISH CONVERTS. 


29 


she of the justice of her cause, and of the strength of the 
position she was about to defend, that she promised her- 
self an easy victory over her antagonist. The plan to 
attack her, and to effect her total discomfiture, was 
admirably laid by Lady Inglis, the mother of Georgina, 
as through Granny Forbes she was acquainted with 
everything that had passed. She heard the day on 
which they were to meet, and that the Bible, as the stand- 
ard of the Christian faith, was the great question for their 
first discussion. On this day, therefore, she invited Mr. 
McNab to dine at the cottage, and she resolved (as pre- 
viously agreed upon between them) to say something 
regarding the popish superstitions, and popish ignorance, 
which would afford him an opportunity of showing up 
the doctrines of popery, and of contrasting with the dark 
outlines it presented, the refulgent and glorious light of 
Presbyterianism and its fundamental principles, namely, 
that the Bible, as interpreted by the whim of each indi- 
vidual, is the sole rule of faith, and the ultimate tribunal 
to end all matters of controversy. Lady Inglis having 
every arrangement made, that she thought necessary to 
bring Emilia to the faith of her fathers ; for she imagined 
that a young helpless female, should never be proof 
against the powerful reasoning of the redoubted champion 
of the Scottish fold, but that she would instantly yield to 
his superior might, was rather more cheerful than usual, 
and banished by her affectionate kindness to Emilia, every 
cause of apprehension. Georgina had now returned with 
Granny Forbes, much pleased with her morning walk, 
and immediately on entering, she repaired to the draw- 
ing room, where her mamma and Emilia were sitting. 
They cordially embraced each other, and after spending 
a short time in polite enquiries regarding various little 


30 


FATHER JONATHAN, 


matters, which we omitted here, as of no great novelty 
to the readers, being the common place salutations of the 
day ; they were interrupted by the tapping of the servant 
at the door, who on entering announced to them that 
'breakfast was on the table. This intelligence was hailed 
wuth delight by Emilia and Georgina, both of whom, 
from the manner in which they had spent the morning^ 
were in fond anticipation of the moment, in which they 
were to be called to breakfast. The summons, it is 
therefore needless to repeat, was readily obeyed, and 
after partaking of an excellent repast, as the reader will 
easily believe. Lady Inglis proposed that they should 
drive a few miles along the shore, as the day was so fine 
and beautiful. This proposal was unanimously agreed 
to, and the coachman was called up, and ordered to have 
the carriage in immediate readiness. Every thing being 
now prepared, the carriage in waiting before the hall- 
door, and the horse, a light chestnut of beautiful appear- 
ance, richly caparisoned, through eagerness to get 
away champed the foaming bit, and pawed the ground 
beneath his feet. The party, consisting of Lady Inglis, 
Emilia and Georgina, in a few moments, came forward, 
and Bella also accompanied them, but was ordered by 
Lady Inglis to remain at home, for the purpose of receiv- 
ing Mr. McNab, who was expected to dinner, and of 
entertaining him, were he to come before their return. 
On hearing this, Emilia stood aghast ; a sudden gloomi- 
ness overhung her countenance ; she was dismayed at 
the thought of having to encounter the presence of such 
an enemy to popery, and for a moment, she seemed un- 
conscious of what was passing around her ; but awakened 
from her reverie by Bella, who came to see her in the car- 
riage, she resumed courage, and reasoned herself out of 


OR THE SCOTTISH CONVERTS. 


31 


the belief, that the minister’s coming to Kildalock, had 
nothing to do with her, and was in no wise connected 
with her visit. They had already entered on their way, 
and the cheerful aspect of the country, together with the 
busy industry of the husbandmen, who appeared in all 
directions, afforded them delight and satisfaction. As 
they passed along they did not fail to observe, nor were 
they insensible to the charms of Templand cottage, the 
residence of the Romish priest. Georgina and her 
mamma, as if with one voice exclaimed, “ 0, how beau- 
tiful ! what a charming residence ! with what taste is 
not that cottage ornamented?” “See mamma,” said 
Georgina, “ with what neatness every thing is laid out, 
how nature and art unite with each other, or rather com- 
bine, in rendering this delicious spot both pleasant and 
agreeable!” “Yes, my dear child, it far surpasses 
Kildurlock, or any other residence in this locality.” 

While they were thus admiring the beauties of Templand 
cottage, the owner, who was no other than Father Jona- 
than, hastily advanced to the front gate, accompanfed by 
a poor man, who, from his appearance, seemed labouring 
under intense anxiety, and walked together, as fast as was 
in their power. When Emilia beheld Father Jonathan, 
she felt an inward joy arising in her soul, and that joy 
was much enhanced by the favourable impression made 
upon Georgina and her mamma, by the neatness and 
beauty of his residence. As neither Lady Inglis, nor 
Georgina, had a previous opportunity of knowing Father 
Jonathan personally, they were quite unconscious of the 
person, on whom they were bestowing such extravagant 
praise. Had they known that it was the Romish priest, 
they would admire in silence and speak with more reserve. 
After Father Jonathan, and the poor man, who, as his 


32 


FATHER JONATHAN. 


fidus Aschates, kept pace with him, had passed in a dif- 
ferent direction to the party, Georgina eagerly enquired, 
who that gentleman might be, and what must be the 
cause of his extraordinary hurry. Emilia, proud of this 
opportunity, answered her enquiries, by stating that that 
gentleman was Father Jonathan, the catholic priest, and 
that the cause of his present haste, was to see a poor 
woman, who was lying in a very dangerous condition, and 
as it was thought, with little hopes of recovery. 

“What!” exclaimed Lady Inglis: “can that be a 
catholic priest ? and going to visit the sick 1 surely a man 
of such open, and intelligent countenance, and of such 
tender and charitable feelings, as to go on this mission of 
love, such as you describe, Emilia, cannot be a papist, 
much less, a popish priest.” 

Here Emilia smiled at the singular notions of Lady 
Inglis, and at the rather unwilling compliment bestowed 
on Father Jonathan. But Lady Inglis, as if regretting 
the concession she made regarding Father Jonathan, said. 

“ No, it cannot he, and even though it should be Father 
Jonathan, he goes not to build, hut to destroy, he goes, 
as Mr. McNab, has often repeated to us from the pulpit, 
like to the wolf in sheep’s clothing, not to cherish, but to 
devour, not to save, but to slay his unoffending victim.” 

At this wanton and unprovoked attack on the character 
of Father Jonathan, who from his mild and amiable 
manner, was beloved by all who knew him, Emilia became 
justly indignant, and thinking that she was called upon 
to vindicate the innocent, she interrupted Lady Inglis, 
and regardless of any thing, save her undying attachment 
to innocence and truth, she addressed her in the following 
pointed, and argumentative manner. 

“Pray, madam, by what right do you judge your neigh- 


OR THE SCOTTISH CONVERTS. 33 

hour so uncharitably ? you who taunt the papists, with 
such ignorance regarding the Bible, seem to forget one of 
its principal maxims, viz.. Judge not that you may not be 
judged ; how unreasonable are you not when speaking of 
the papists, you argue thus ; to visit the sick is charity, 
and is not charity. Now^ Madam a thing cannot be black 
and white at the same time, and in the same circumstances, 
therefore, when you say that it is charity to visit the 
sick ; if Father Jonathan visit the sick, it must be charity. 
How then can you, according to your own admission, say 
that Father Jonathan, when visiting the sick, and impart- 
ing to them the words of eternal life, was uncharitable ? 
No, you cannot with truth or with reason, make such an 
assertion; for how can you prove to me, in accordance 
with your own principles, that it is not charitable in 
Father Jonathan, or in any other papist, to visit the sick 
and inspire them with a holy confidence in the name of 
their Redeemer ? Does not St. James tell us that ‘ religion 
undefiled is this ; to visit the fatherless and the widow 
in their tribulation ; and to keep one’s self unspotted from 
this world;’ does not the Saviour tell us, that ‘the good 
shepherd lays down his life for his fiock ;’ and do you tell 
me in the face of these scripture truths, that he who thus 
sacrifices himself, for his fiock ; that he who thus proves 
himself the good shepherd ; that he who thus exposes 
himself to heat, and cold, and fever, and plague, for the 
benefit of the dying and the poor ; that he who stands like 
another Moses, between God and his people ; that he who 
is found at the bedside of the dying sinner, and who, in 
the noble discharge of his duty, carries home with him 
the fatal malady, received by inhaling the pestilential 
breath of his penitent ; do you tell me, that he who thus 
sacrifices himself to convert souls, purchased by the blood 
4 


34 


FATHER JONATHAN, 


of a Redeemer, preaching to them salvation through Jesus, 
and inspiring them with confidenxje in him, at the dread 
moment of their dissolution; do you tell me, I say, that 
such a person is to be branded with the ignominious title 
of soul destroyer, and is to be compared to a beast of 
prey, lying in wait for whom he may devour !” 

Lady Inglis, unused to such language, felt much irri- 
tated. However, seeing that she was not a match for 
Emilia, and that she had given her such provocation, as 
she knew from Granny Forbes that she was a catholic, 
she declined entering further into the contest, but, gloated 
over the satisfaction she would have, in seeing Emilia 
quailing before the superior might of Mr. McNab, and in 
hearing him unraveling before her the popish sophistries, 
and in shaming her out of the belief of such silly doc- 
trines as those professed by papists. At length, after 
continuing silent for a little, she said, 

“Upon my honour, Emilia, I am surprised at the 
sentiments to which you have given expression ; badly 
does it become the daughter of Lady Elmford, to be 
found arguing in behalf of papists ; still I would fain 
hope that you will not be carried away by the delusion, 
which, of late, has been fatal to many, and that you will 
shun all intercourse with the papists, the avowed enemies 
of protestantism.” 

At this latter part of her discourse, Emilia could not 
contain herself from smiling at the idea of keeping away 
from the papists, in which Georgina, as she knew that 
Emilia w^as a catholic, aijd as she thought that her 
mamma was ignorant of her conversion, largely shared. 

“ I assure you, Emilia,” continued Lady Inglis, “ that 
I am extremely sorry to hear you utter such sentiments, 
and that nothing but my regard for you, would cause me 


OR THE SCOTTISH CONVERTS. 35 

to speak to you as I have done. I think that you must 
have fallen in with some Jesuit or another, who has filled 
your mind with such singular ideas, as it is said that 
such persons are to be frequently met with, of late, in 
this country.” 

“I think, madam,” replied Emilia, “without meaning 
to give the slightest ofience, that from whatever source I 
have derived my information, what I have said is per- 
fectly correct, and that it will bear the strictest scrutiny ; 
I shall, therefore, since you have declined answering me, 
rest satisfied that I have done my duty, by protecting 
the innocent and defending the truth.” 

“Well,” rejoined Lady Inglis, somewhat indignant at 
what had fallen from Emilia, “ you shall have enough of 
it, and you may depend upon it, that this matter will be 
discussed at a more fitting opportunity.” 

“ I am satisfied, and I hope I shall never shrink from 
the responsibility of defending what I believe to be the 
truth,” said Emilia. 

“Nor shall I,” replied Lady Inglis, “but as matters 
have gone so far, I shall fully satisfy myself as to the 
truth of the two facts you have asserted, namely, whether 
that was the Romish priest, and if ^o, whether he was 
going to visit the sick woman, in such an extraordinary 
hurry.” 

“ As you seem to doubt my information,” said Emilia, 
“I am contented that you should be most fully informed 
of each of these, and then you cannot suspect any person 
of falsehood.” 

“ No, Emilia,” answered Lady Inglis, “ I do not sus- 
pect you of falsehood, I only think that you might be 
mistaken, or misinformed, so you will pardon me if I 
have unknowingly given you any offence.” 


36 


FATHER JONATHAN, 


“That explanation is sufficient,” rejoined Emilia. 

They now returned in the direction in which they saw 
Father Jonathan hastening, and they had not gone far, 
when they came up with a poor woman who was hurrying 
towards the town, and who, from her appearance, could 
be no other than an Irishwoman. The reader, en 
passant” will remark that I do not say this in derision, 
no, my heart feels for them, they are, on account of their 
inhuman task-masters, reduced to the lowest condition, 
the poorest of the poor, I could not insult them for their 
poverty, as it would be unworthy of the name of Irish, in 
which I myself glory, and which I value more than any 
earthly honour or emolument. But such is the state of 
my poor fellow countrymen and countrywomen, that they 
are known, at least, in great part, by their poverty, and 
though I do not here intend to enter into politics, I must 
say, however, that in consequence of the bad laws by 
which they are governed, they are as much characterized 
by their poverty, as by their inviolable fidelity to their 
faith, to which they cling with a death-like grasp, even in 
the very worst of times ; and when they were led like lambs 
to the slaughter, for handing down intact to their pos- 
terity, that which they received with the same unsullied 
purity, from a long line of their catholic ancestors. But 
to return : as they came up with the poor woman. Lady 
Inglis ordered the coachman to stop the carriage, and 
immediately entered into the following conversation with 
her : 

“ Are you an Irishwoman ma’am ?” 

“ An’ that I am, your Ladyship, an’ never ’ll deny it, 
an’ from Connaught too.” 

“ From Connaught !” repeated Lady Inglis, “ do you 


OR TUE SCOTTISH CONVERTS. 37 

mean to say, my good woman, that Connaught is in 
Ireland V’' 

‘‘ Troth then I do, your Ladyship, an’ that’s no lie. 
What stupidity,” said she to herself, “ a lady not to know 
that Connaught was in Ireland.” She thought it could 
be no other than one of the Englishers, that would be 
guilty of such a mistake, and to make herself sure, she 
asked her the following question : 

A’ then, may be. your Ladyship would be so kind as 
to tell me are you an English lady ?” 

“ No, I am not,” replied Lady Inglis indignantly, and 
with strong emphasis, blended with a little of the High- 
land pompousness, she said, “ I am a Scotch lady.” 

“ I thought, your Ladyship,” replied the Connaught 
woman, that you wern’t born in the gud ould counthry, 
or otherways you wouldn’t axe me where was Connaught.” 

This she said, turning on her heel to go away, and 
wondering at the profound ignorance of Lady Inglis, who 
did not know even the rudiments of jography,” as she 
called it. She now felt convinced that the English and 
Scotch ladies were nearly the same, that they were, as 
she herself would say, “ six of one, an’ half dozen of th’ 
other.” 

Here Lady Inglis, not half satisfied regarding the 
object of her enquiry, stopped her, by asking her whether 
she was a papist. 

‘‘A papist,” replied the poor Connaught woman, whose 
feelings were wounded to 4he very quick on hearing this 
nickname applied to her by a person in the garb of a 
lady, ‘Hroth your Ladyship, you’re welcome to your 
nickname, but you may thank Father Jonathan’s sermon, 
telling us not to mind those that are so unmannerly as to 

4 * 


38 


FATHER JONATHAN. 


call US nicknames, or perhaps, my Lady, you’d remember 
the day you called the Connaught woman a papist.” 

What then should I call you?” said Lady Inglis. 

‘‘ What should you call me ! an’ doesn’t the world know 
what you should call a Connaught woman ! but, your 
Ladyship, it’s small blame to you not to know what to 
call me, as you are a Scotch lady, I might say English 
for all the odds between you, and since you didn’t know 
what part of the world was Connaught in ; I am surprised 
to see you so ignorant, but, I will tell you what I am, 
and what is my right name, I am a Christian and a 
catholic, both my name and surname.” 

“ I did not mean to offend you, my good woman, by 
calling you a papist, I should as soon call you a catholic.” 

‘‘ You would, I believe, hem ! and why didn’t you, 
and I wouldn’t be necessitated to correct you for acting 
against common decency by calling me nicknames. But, 
call me my right name for the future, and I’ll forgive 
you, and I hope God will forgive you, too, for insulting 
the members of His church by miscalling them.” 

“ I did not, I assure you, mean to offend you, but, all 
I wanted to know was, that if you were a catholic, 
you would be able to tell me whether that was Father 
Jonathan you met a little ago, as you were coming 
forward.” 

‘‘ That, your Ladyship, is the very man you mention, 
an’ och is that the way you are ? sure every body knows 
Father Jonathan, God bless him, and the heaven be his 
bed when he dies, and leaves this dirty world; troth it is, 
and I fear that he is too good to be long wid us, as we 
don’t deserve such a darlin treasure. Is that Father 
Jonathan! and what need your Ladyship axe me that 
question? wouldn’t his very looks tell that it was the 


OR THE SCOTTISH CONVERTS. 


39 


darlin crathur, and he goin to see poor Mrs. Fannan, 
who has nobody on this airth to look afther her, hut her 
ould sickly crathur of a man, and the clergy, who always 
attend the poor and desolate, and gives them many a 
bright shillin to help them in their necessities.’^ 

“ The poor woman is right,” said Emilia, in admiration 
of the simplicity and artlessness of the language, which 
she used in speaking to Lady Inglis. ‘‘ Where is the 
minister that would go as they do, and expose themselves 
to heat and cold, to fever and cholera, and every other 
pestilence, in order to instill into their minds a knowledge 
of God, and a horror of offending him ? Here, poor 
woman,” she said to the Connaught woman, “is a half 
sovereign for you, because, though clothed in rags, you 
were not afraid, nor ashamed of telling the truth, and not 
like many others who would, as Esau, deny their birth- 
right for a mess of pottage, or rather, give up their religion 
for a paltry remuneration.” Georgina, also, who enjoyed 
the conversation very much, presented her with a half 
crown, and the poor woman thanked them, rejoicing that 
Providence was so kind to her, in sending a friend when 
she expected only an enemy, nay, an enemy of the worst 
description, that is a bigot. 


40 


FATHER JONATHAN, 


CHAPTER IV. 

As owls their nightly ditties, sing, 

And shun the light of day ; 

So owl-like parsons falsehoods bring, 

And fly from truth’s bright ray. 

Lady Inglis now convinced that the resident of 
Templand Cottage was none other than Father Jonathan, 
the Romish priest, felt different emotions at one and the 
same time struggling in her breast. The conversation 
she had with the Connaught woman who in her own artless 
and simple style passed the highest eulogium on Father 
Jonathan, and the high estimation in which he was held 
by every person who knew him — these made a deep and 
sensible impression upon her. 

“Can it be,” she soliloquized, “that a person so 
universally beloved by his flock, and who devotes his 
whole time to the service of the poor, is no better than 
what Mr. McNab has described him ? Is it not at least 
one redeeming feature in his character to visit the sick, 
and to impart words of consolation to the dying sinner ? 
This undoubtedly is a good work, and does not the sacred 
Scripture tell me that the tree is known by its fruit ; 
that the good tree bringeth forth good fruit, and the bad 
tree bad fruit; and have I not, therefore, as good a right 
to believe that Father Jonathan, in the performance of 
works of charity, is like the good tree mentioned in the 
sacred scripture, which produceth good fruit, as to 
believe the naked assertion of Mr. McNab, who would 
fain persuade me that whatever the papists or their 
ministers do is bad, and that, as the barren tree, unpro- 


OR THE SCOTTISH CONVERTS. 


41 


ductive of good fruit, they should be plucked up and 
thrown into the fire ? But what am I saying, how could 
a barren tree produce such good fruit ? and that barren 
tree Father Jonathan \ he who is daily employed in 
visiting the sick, helping the orphan, and assisting the 
widow. No, it cannot be ; as the poor woman told me 
of him, was not his countenance a sufficient index to his 
heart, could I not there read that candor, kindness, and 
benevolence which are the characteristics of true and 
noble minds, and especially of the true and genuine 
Christian ? Yes, this alone is sufficient to show, that the 
different accusations urged against him, and the body to 
which he belongs, are false and groundless. “But, alas!” 
she said, with a sigh, and as if returning to her former 
conceptions, “ is not the ignorance which he, together 
with the other popish priests, are reported to keep their 
flocks, is not that alone sufficient to condemn him and 
them in the eyes of every good and enlightened Christian ? 
This, if true, is sufficient to condem them, both in the 
eyes of God, and of the world. But can it be true,” 
she said to herself, “ that they do keep their people in 
ignorance?” 

At this moment, her musing was interrupted by their 
arrival at the entrance which led to Kildalock Cottage? 
and as she proceeded, she bethought her of the subject of 
controversy, which was decided upon between Emilia and 
Georgina, for that evening. She therefore, and as if 
unconscious of the presence of any person, said in a low 
but audible tone, “ I shall know all on this evening, and 
perhaps I will be convinced, that what I have so often 
heard regarding the ignorance of the papists, will turn 
out nothing more than false and ungrounded calumnies.” 
But, again, the thought of Emelia’s competency flashing 


42 


FATHER JONATHAN, 

across her mind, she felt a sudden depression of spirits, 
for she thought, that in so short a period, Emilia could 
not give a full exposition of catholic dotrine. 

Emilia, who overheard the foregoing, was much 
agitated, for it now appeared to her as certain, that 
the secret of her conversion was being made known, and 
again, assuming a thoughtful mood, she would gladly 
indulge for some moments, on revolving in her mind, what 
had fallen from Lady Inglis, but she was prevented by 
the carriage being drawn up in front of the hall door, 
and she was again aroused by the voice of Granny Forbes, 
who was rejoiced to see her return, and helped her out of 
the carriage. Immediately after their arrival, it was 
announced that Mr. McNab was at Kildalock, and no 
sooner had this announcement been made than he came 
forward himself in person. After the first forms of 
salutation they entered the cottage, and after a few 
moments preparation for dinner, they returned to the 
drawing room, and entertained Mr. McNab by the 
different circumstances which occurred during the day, 
among which, to his no little annoyance, was a high 
eulogy on the good taste and charitable conduct of 
Father Jonathan. 

By this time the dinner bell summoned them to the 
refectory, which summons was cheerfully obeyed, and 
they immediately entered the dining room, where they 
were introduced to a most excellent banquet, and where 
every thing was served up with such neatness and 
simplicity, and yet in a manner fit for the most refined 
palate. Mr. McNab requested by Lady Inglis to say 
grace, or in Scottish parlance to ask a blessing, did so 
in true presbyterian fashion. He closed his eyes, 
elevated his right hand over the table, and continued 


OR THE SCOTTISH CONVERTS. 


43 


almost as long as an ordinary preacher would his sermon, 
not altogether in asking the required blessing, but, in 
asking a thing which he considered to be of much higher 
importance, viz. : to preserve them from the dread beast 
of the apocalypse, with the seven heads and ten horns, 
which he very seer-like prophesied to be the Church of 
Rome, and piously warned them to fly all intercourse 
from the modern Babylon, the centre of popery and the 
mother of harlots, and of idolatry. This ludicrous scene 
being terminated the party sat down to dinner. During 
the foregoing, calculated no doubt to deter protestants 
from canvassing the catholic doctrine, and seeing it as 
it really is ; Emilia, though well accustomed to such 
canting hypocrisy, still, with no little difiiculty, withheld 
herself from interrupting him in his prayer ; were she 
conscious that he had been made acquainted with her 
conversion, nothing would prevent her, from calling upon 
this noonday defamer of her newly adopted religion, for 
proof of his gratuitous and calumnious assertions. Geor- 
gina, who entertained views different from Emilia’s, 
regarding the catholic religion, imagined that the minister 
went too far in decrying the papists ; she thought, she 
felt, nay, she was convinced that they were not idolaters, 
but, on the contrary, that they were true believers, and 
that they utterly detested the damnable crime of idolatry, 
as much as any other body of Christians in the world ; 
and as to the old threadbare argument of the church of 
Rome being the mother of harlots, she shuddered at the 
idea of making such an admission, and could not believe 
it, even on the united testimony of Mr. M‘Nab, Knox, 
Calvin, Zuinglius, Luther, or any other of the sainted 
reformers.’.’ Turning to Mr. M‘Nab, she denied emphati- 


44 


FATHER JONATHAN. 


cally, that the Church of Kome was the mother of 
harlots. 

‘‘ The Church of Rome,” she said, the mother of 
harlots ! impossible ! I can never consent to such a doc- 
trine. I do not believe that the Church of Rome, is the 
only true church, but I readily and freely admit that she 
is a true church. The only fault with her, in my opinion, 
is that she believes and does more than is required, and 
that she is in error when she does not adhere to scripture 
alone, as the only standard of her belief, but, gives heed 
to many human inventions. To say that the Church of 
Rome is the mother of harlots, is, in my opinion to attri- 
bute what decency forbids me to express, to the Church 
of Scotland, the Church of England, the Relief Church, 
the Baptists, the Quakers, the Unitarians, and to every 
other Church which has made its appearance since the 
glorious epoch of the reformation. I wonder, Sir, that 
you would not allow to catholics the same right which 
you claim for yourself ; that is, the right of judging for 
themselves, and of acting according to their judgments.” 

Here Lady Inglis interrupted her daughter ly saying, 
‘‘ My child, you must be ignorant of the popish doctrine 
regarding the Bible, when you thus argue, about their 
judging for themselves, in their choice of a religion ; do 
you not know, that they exclude the Bible altogether ?” 

Yes, mamma, I confess that, but I cannot believe 
that they are idolaters, or that' their church is the mother 
of harlots, as I should believe that my own church is no 
better, since she is descended from her.” 

During this conversation Emilia observed a profound 
silence, till asked by Mr. McNab, what she thought of 
Georgina’s defence, of popish ignorance and superstition ? 

‘‘ I think, sir, without meaning the slightest offence 


OR THE SCOTTISH CONVERTS. 


45 


to my friend,” replied Emilia, ‘‘ that she has acted like 
the lawyer, who, fee’d by both parties, pleads effectually 
for neither.” 

At this the company smiled, and Lady Inglis address- 
ing Mr. McNab, requested of him, now that dinner was 
over, to explain the fundamental objections to popery, 
and the reasons why papists could not be considered godly 
Christians. 

“Why, madam, that is beyond the power of man to 
accomplish,” replied Emilia, “ and distressing as it is to 
my natural feelings, I, now, for the first time, publicly 
profess myself a catholic.” 

“ You a catholic ! ” repeated Mr. McNab. 

“Yes sir, I am a catholic, and I glory in its profes- 
sion,” rejoined Emilia. 

“ The cedars of Lebanon have sometimes fallen,” said 
Mr. McNab in that sepulchral tone of voice for which 
the presbyterian ministers are so remarkable ; “but pray, 
my dear Miss Elmford, what could induce you to become 
a catholic, for I can scarcely believe my own ears, when 
I hear that the pious daughter of Lady Elmford, is 
seduced to Romanism?” 

“ Sir, a constant perusal of the sacred scripture has in- 
duced me to become a catholic, and pardon me, if I believe 
that you are in error, when you state that I have been 
seduced to Romanism,” rejoined Emilia. 

“ Error, madam, belongs to the popish church, and 
therefore, I am right in saying that you have been se- 
duced to Romanism, when you have embraced its errors,” 
urged Mr. McNab. 

“ Sir, that error belongs to the popish church remains 
to be proved, and I cannot, in a matter of such vital 
interest, depend on your naked assertion,” replied Emilia. 


46 


FATHER JONATHAN, 


trust that I shall not only be able to convince you, 
but all who hear me, that popery is not only erroneous, 
but full of idolatry, and of every sinful abomination,” 
added Mr. McNab. 

Here Lady Inglis, Emilia, and Georgina drew nearer 
to Mr. McNab, Lady Inglis especially, who expected 
that Emilia would yield to the arguments of Mr. McNab, 
felt unusual pleasure and anxiety, when she beheld the 
minister adjusting himself for the combat, in which he 
was to assault the catholic church, and bring off as his 
prize, Emilia, on whom he looked, as an antagonist, weak 
and easily to be vanquished. 

He commenced, as follows : ‘‘ The Romanists deny the 
sacred scriptures to be the word of God ; but they who 
deny the sacred scriptures to be the word of God, are in 
error ; therefore, the Romanists are in error. Again, 
that church which lays down as a maxim that ignorance 
is the mother of devotion, is not a Christian church ; but 
the Romish church lays down as a maxim that ignorance 
is the mother of devotion ; therefore, the Romish church 
is not a Christian church. And again, that church, which 
keeps the gospel and law of Christ from her benighted 
people, is antichristian ; but the Romish church keeps the 
gospel and law of Christ from her benighted people; 
therefore, the Romish church is antichristian. And to 
show you” said Mr. McNab, turning to Georgina, “that 
the papists are wicked, impious, and infidel, I will make 
use of this short, plain, and irresistible argument, viz. : 
they who act against the will, and oppose the command 
of Christ, are wicked, impious, and infidel; but the papists 
act against the will, and oppose the command of Christ; for 
he wills that they should search the scriptures, and they 
are unwilling, and they oppose his command, which is. 


OR THE SCOTTISH CONVERTS. 


47 


search the scriptures, by saying do not at your peril, 
search the scriptures; therefore, the papists are wicked, 
impious, and infidel. It follows, therefore, as a conse- 
quence from my different proofs, all of which are as clear 
as an axiom in geometry, that the Romanists are in error, 
that they are unchristian, that they are antichristian, 
that they are a wicked, impious, infidel, and perverse 
generation, and therefore, that they cannot be saved, 
until they come out of the unclean thing, and believe the 
Christian gospel, the word of God contained in the Bible.” 

“ I am perfectly delighted and satisfied sir,” said Lady 
Inglis, “ with your able and perfect exposure of Romish 
doctrines, and I trust so is every person listening to 
you.” The minister, with a smile of complacency, and 
an air of triumph, continued. 

“ Where now are your reasons. Miss Inglis, for your 
misplaced confidence in such a corrupted church? Are 
you again ready to assert that the papists are Christians,’ 
after their rejection of the Bible, and continuing as they 
do, in the deplorable state of gospel ignorance, and bar- 
barous superstition ? So much, my friends, regarding the 
impieties, and errors of the church of Rome, and popery. 
But the Church of Scotland ! how firmly she stands on the 
word of God ! she encourages her children to search the 
scriptures, to try, as the Bereans, whether these things 
were so; her maxim is the Bible, Oh yes, the Bible, the 
Bible, the whole Bible no traditions of men, but the whole 
Bible, and nothing but the Bible.” 

Emilia smiled at this perpetual ranting about the Bible, 
but Georgina and her mamma were much delighted, at 
what appeared to them, the irresistible reasoning of Mr. 
McNab, Georgiana doubted her own ideas of the Romish 
religion, and believed once more that the charge of idola- 


48 


FATHER JONATHAN, 


try could be substantiated against the Catholic church, 
in the same manner as the other charges seemingly proven 
against her. The eyes of all were now fixed on Emilia, 
who was finishing her notes of the different arguments 
used by the minister, to send them to Father Jonathan, 
and to request of him an immediate and satisfactory 
solution. Lady Inglis, imagining that the minister’s 
arguments left Emilia no chance of escape, enquired 
triumphantly of her, whether she still persisted in renounc- 
ing the word of God, and becoming a Romanist. “ I must 
confess, madam, that I am only the more convinced, of the 
truth of the Roman catholic religion, from the gross as- 
persions, so unsparingly lavished upon it by the minister; 
I do persist in becoming a catholic, or Romanist, but by 
doing so, I do not renounce the word of God, but embrace 
it, as I, and every Christian are bound to do.” 

The minister, indignant at this unexpected reply from 
Emilia, declared emphatically, that she was in an awful 
state of blindness, and said, as she thought so slightly of 
his arguments, that he would challenge not only Father 
Jonathan, but, all the priests, and bishops, nay, even the 
pope or anti-christ himself, to refute or contradict any of 
his arguments. 

Emilia replied, that from the explanation she received 
from Father Jonathan, she imagined, that she could satisfy 
any rational mind, upon each of his arguments. 

“It does not become a theologian to argue with a 
lady,” said the minister. And so saying, he bade them 
a hasty farewell, abruptly left the parlour, and entering 
another apartment, he rang the bell, ordered out his horse, 
and, in a few moments, returned home, much disappointed 
at the result of his visit, to Kildalock cottage. 


OR THE SCOTTISH CONVERTS. 


49 


CHAPTER V. 

How strange, such difference there should be, 

’Twixt brothers of same stock; 

But, stranger, still, should they agree, 

When mother church they mock. 

The disappointment, which ensued in consequence of 
Mr. McNab’s abrupt departure from Kildalock cottage, 
was deeply felt by the entire party. Emilia, especially, 
who had not an opportunity of explaining or defending 
the doctrines of the catholic church, so grossly and mali- 
ciously misrepresented, felt more than ordinary dissatis- 
faction. Georgina and her mamma were equally dissatis- 
fied, as they conceived, that Emilia had a right to be 
heard, in defence of what she considered, though, to their 
minds, she erroneously considered to be the truth. ‘‘I 
regret,” said Georgina, addressing herself to Emilia, the 
hasty and abrupt departure of Mr. McNab, as I would 
be most happy, to hear him explaining and refuting any 
arguments, which you could bring forward, in favour of the 
popish system, the falsehood of which, he has already 
proved, so learnedly and effectually.” 

“I also regret,” replied Emilia, good humouredly, 
“ that the champion of presbyterianism showed such a 
cowardly disposition, by running away before even the 
first charge had been made upon him but he has verified 
the old proverb, that ‘ a good retreat is better than a bad 
battle.’ However,” she continued, am sorry that he 
did not afford me an opportunity, of refuting the flimsy 
and antiquated arguments, which he urged against the 

5HC 


50 


FATHER JONATHAN, 


catholic church, though from their glaring falsehoods, they 
are scarcely worthy of refutation.” 

“What!” said Georgina, not a little surprised at what 
had been expressed by Emilia. “ Do you imagine, that 
he would speak with such unbounded confidence, were he 
not convinced, that he was defending the truth, and 
exposing the erroneous opinions, and doctrines of Ro- 
manists ? 

“Yes,” repeated Lady Inglis, “and nobly, my dear 
child, has he done his duty, regarding both the one and 
the other.” 

“You might have added, madam,” said Emilia, “ that 
he has paid a high compliment to female intellect, and 
then you would have more fully completed his picture.” 

“I must allow,” said Lady Inglis, somewhat confused, 
“ that he treated you rather harshly, in not giving you a 
hearing, and in not waiting to explain the different objec- 
tions, which you might bring forward in favour of popery : 
but, he did not wish to hear you defending a system, so 
clearly opposed to the Christian dispensation, and to 
revealed religion.” 

“He has not only treated me harshly,” said Emilia; 
“ but, he has done what is still more painful to my feel- 
ings, he has made the most false statements of the 
catholic doctrines.” 

“Why Emilia,” said Georgina, “ assuredly you cannot 
deny that the Bible is rejected by Romanists. I have no 
doubt that Father Jonathan, or any teacher of popery, 
will admit this, as a leading article of popish doctrine.” 

“ You know but little of Father Jonathan, or of any other 
catholic, if you suppose that they would admit the rejection 
of the Bible, (which they alone have preserved for fifteen 
hundred years before the deformation of the true reli- 


OR THE SCOTTISH CONVERTS. 


51 


gion,) as a leading article, or any article of their religion,” 
rejoined Emilia. 

“But, is it not true,” urged Georgina, “that the ca- 
tholics have rejected the Bible, and have substituted, in 
its stead, mere human inventions?” 

“ It is not true, but it is utterly untrue,” replied Emilia, 
“that catholics do reject the Bible, or one word contained 
in it; and Father Jonathan, or any other catholic, will 
tell you, that their religion requires of each and every 
individual belonging to ‘the household of the faith,’ a firm 
belief of each and every truth contained in the Bible.” 

“ But, Emilia,” insisted Georgina, “ how can you 
convince me if such be the fact, after Mr. McNab’s power- 
ful reasoning to the contrary ?” 

“ In this, we must have recourse to facts,” answered 
Emilia, “ and facts you know are sturdy arguments ; but 
as to the reasoning of Mr. McNab, I vi6w it in quite a 
different manner to you, for he has not given even one 
fact to prove the truth, of his various and barefaced asser- 
tions.” 

Georgina paused a little after this last reply of Emelia, 
and again said : 

“ Well, Emilia, I would wish to know, how father Jona- 
than would attempt to answer these arguments, and 
whether he does not really reject the Bible.” 

“ I shall enclose to him in a letter, on this very even- 
ing, Mr McNab’s different arguments, and I promise you, 
that in a very few days, we shall have a full and satisfac- 
tory refutation, of each, and every one of them,” answered 
Emilia. 

“And I promise you that in so doing, he will expe- 
rience no little difficulty,” rejoined Lady Inglis. 

After this conversation, they remained silent for a 


52 


FATHER JONATHAN, 


little. Emilia, at length, drawing from her reticule, a book 
purporting to bea,r on the point at issue, viz. the in- 
sufficiency of the Bible, and showing the necessity of 
returning to the catholic church, according to protestant 
philosophers and theologians, at the desire of Lady Inglis, 
read the following extracts.* 

“The antichristian spirit speaks aloud. We hold the 
Bible for our rule of faith ; but I dare not say how it 
is interpreted.” (Miilher in Archenholz Minerva 1809, 
Julii, s. 67.) 

“ The number of those, who explain away, as natural 
facts, the miracles of the New Testament, is legion ; and 
their followers are as the stars of the firmament/’ (Uber 
Bibel und Litergische Bucher 1798.) 

Luther, the archreformer, in the 11th vol. of his works 
against Zuinglius, says, “ If the world endure much 
longer, we shall be forced, by reason of the contrary inter- 
pretations of the Bible which now prevail, to adopt again, 
and to take refuge in, the decrees of the councils, if we 
have a mind to maintain unity of faith.” 

Calvin, in his epistle to Melancthon, page 143, says> 
“ It is truly ridiculous, that after opposing ourselves to 
the entire world, we should, at the very commencement, 
differ among ourselves.” (Ibidem, page 100,) “ the evil is 
incurable.” 

“Our people,” says Andreas Dudith, “are driven 
about by every wind of doctrine. We, perhaps, still know 
what they believe in religion to day, but we are not sure 
that to morrow they will believe the same. If we take 
the trouble to examine the articles, from the first to the 
last, we shall find, that there is not one, which is not ad- 
mitted by some as an article of faith, and by others 


* HaniugLaus. 


OR THE SCOTTISH CONVERTS. 53 

rejected as ungodly.” (And. Dudith, Schreiben an Beza, 
441.) 

“ Our church is founded on liberty of faith ; she tolerates 
difference of opinion, and of course tolerates error, and 
must tolerate it.” (Schulz Nassauer Predigen Arbeiten 
Heft 1, s. 91, 1835.) 

“ The gospel of St. John is unquestionably Ihe produc- 
tion of a disciple of the Alexandrian school.” (Staudlius 
Religious Geschiuhte th. 111.) 

“ With regard to the apocalypse, the majority of pro- 
testant critics dispute its authority.” (Rose, on the pre- 
sent state of the Prot. Rel. in Germany, first edition, page 
161.) 

It is probable, that the writings of the new testament, 
do not contain the pure doctrines of Jesus.” (Augusti 
Theologia Mona Schrift, Heft, 9.) 

“ Tis true protestants have not a pope ; but what is far 
worse, they have popes, Protestant consistories equiva- 
lently supply the place of popes.” (Langs, orf. Blbssen 
der protest, theolog. s. 446. 

The duty of searching the scriptures, it is true, is the 
groundwork of the reformation, but, for the great mass, it 
is impossible and absurd.” (Jurieu, Lettres centre L. 
Histoire des variations.) 

“What now do you think,” said Emilia, “of the pro- 
testant church, the principal groundwork of which, 
according to Jurieu, is impossible and absurd for the 
great mass of the people? What now do you think of 
the sacred scriptures, interpreted according to the 
caprice of each individual, to be the sole standard of 
belief, and the ultimate tribunal in matters of contro- 
versy ? What confidence, I would ask, can you repose 
in a tribunal after the various opinions of protestaiit 


54 


FATHER JONATHAN, 

divines, regarding even the existence of such a tri- 
bunal?” 

“I do declare,” said Lady Inglis, “after what I have 
just heard, that I do not know what to think of a church, 
raised on such a feeble superstructure ; and now, for the 
first time, I see reason to doubt of a rule which can 
be tortured to every sense, and which, chameleon-like, 
can assume such an endless variety of colors. A rule 
such as this, cannot be the rule established by God, to 
conduct men to the one true faith, and to the one sheep- 
fold of the one shepherd.” 

“ In that you are perfectly correct, and that sheepfold 
is the catholic church,” replied Emilia. 

“I am now convinced. Mamma,” said Georgina, 
“ that there must be some authority left on earth, to 
which we are bound to submit our erring judgments ; but, 
may not that authority be the Church of Scotland ?” 

“No,” replied Emilia, “since she admits that each of 
its members has a right to interpret the Scriptures as 
he pleases; and therefore, she cannot claim, at the same 
time, an authority, which she disavows by the fact, of 
granting to each the right of private judgment. She 
lays down a principle which is subversive of all authority ; 
for, the right of private interpretation being once con- 
ceded, she cannot consistently enforce obedience from 
persons who may think their own opinion is preferable to 
her’s.” 

“ That is true,” said Georgina, “ she cannot enforce 
her authority, when she believes that every individual 
has, equally with her, the right to interpret even the 
most difficult passages of the sacred scriptures.” 

Lady Inglis, who was totally absorbed in thought, 
during the latter part of the foregoing, conversation. 


OR THE SCOTTISH CONVERTS. 


55 


seemed much disconcerted on discovering the conflicting 
elements of protestantism ; and now, that she looked 
upon herself as tossed on an ocean of uncertainty, she 
was resolved to make every exertion, to ascertain the 
truth, and to embrace it when found, at any, and at every 
sacrifice. 

She waited with anxiety for the answer to Mr. McNab’s 
arguments, by Father Jonathan, and expressed a desire 
that Emilia would write as soon as possible, requesting 
him to send the answer without delay. Emilia yielding 
to her wishes, sat down, and penned in haste the follow- 
ing letter : — 

Rev’d Dear Sir, 

Since our late interview, I have met with many and 
unthought of difficulties against which I had to contend. 
I have of late, more than ever, experienced the necessity 
of reposing less reliance on the world, and more confi- 
dence in God. The enclosed sheet, as you will perceive, 
contains arguments against the Catholic religion, argu- 
ments put forward by the Rev. Mr. McNab, at Kildalock 
Cottage. Lady Inglis, her daughter, another young lady 
and myself were present. Lady Inglis and her daughter, 
who have a high opinion of the learning of Mr. McNab, 
are especially desirous to know, whether you admit the 
truth of these arguments ; and if not, whether you could 
give them a positive and satisfactory answer. The abrupt 
and hasty departure of Mr. McNab from Kildalock, after 
his unprovoked attack upon the doctrines of the catholic 
church, debarred met he opportunity, of refuting his 
unjust, and ill-grounded assertions. Lady Inglis and 
her daughter regretted, equally with myself, the minister’s 
abrupt departure. In consequence of my reading the 


56 


FATHER JONATHAN, 


doctrines of the first reformers, and of various subse- 
quent protestant theologians, regarding the Bible and 
Christianity in general, they are thrown into such a state 
of uncertainty, about what they should believe, that I 
would think it advisable for you, to avail yourself of the 
earliest opportunity, to reply to the charges enclosed in 
this letter, and to vindicate in your own peculiar style, 
the holy doctrines of the unerring spouse of Christ, and 
the unchangeable faith of her sainted and obedient child- 
ren. 

I am, 

Rev’d dear sir, 

respectfully, 

Emilia Elmford. 

KUdaloch, Feh. 20th, 1848. 

The, foregoing, posted on the same evening, reached 
its destination, at an early hour, on the following morn- 
ing. In the absence of Father Jonathan, who was 
making his daily visitation to the sick of his congrega- 
tion, the letter was delivered to his housekeeper, and 
carefully laid up till his return. After the lapse of a few 
hours. Father Jonathan returned, and the letter was laid 
on the table. Having opened it, and informing himself 
of the contents, a momentary flash of indignation seemed 
to light his countenance, but, he quickly subdued himself, 
and, with unwonted fervor, prayed for the enemies of his 
Church, and for the people, led away, by the subtle reason- 
ing of those, in whom they are taught to repose confidence. 
Said he, in the impulse of the moment, “ Spare, 0 Lord 
spare thy people,” and again, “Father forgive them, for 
they know not what they do.” 

After some time spent in prayer, he reflected for a few 


OR THE SCOTTISH CONVERTS. 


57 


moments upon the contents of the letter, and upon the 
circumstances urged by Emilia in order to receive an 
immediate answer ; and finally concluded, that he would 
comply with her request, on that' very evening. He 
dined more hastily than usual, and, after dinner, repaired 
to his study, where he might, without interruption, devote 
himself to the refutation of the minister's different aigu- 
ments. This being easily and speedily accomplished, he 
called his servant, and despatched him with the letter to 
the post-office, and directed it to Miss Elmford, Kildalock 
Cottage. 


68 


FATHER JONATHAN, 


CHAPTER VI. 

As opening flow’rs their leaves expand, 

To Sol’s congenial rays ; 

So truths revealed, in triumph stand 
The world’s admiring gaze. 

The anxiety that awaited the preceding letter, at Kil- 
dalock, was only equalled by the joy shared by its re- 
sidents, when Emilia holding it in her hands, announced 
it to be from Father Jonathan. Lady Inglis and Georgina 
hastily seated themselves near Emilia on the sofa, and 
she immediately opened the letter, and read the following 
pointed and powerful answer, to Mr. McNabs unanswer- 
able argument. 

Templand Cottage, Feb. 22nd, 1848. 

My Dear Miss Elmford, 

I deeply sympathize with you, in consequence of the 
severe trials, which you had to undergo, since I had the 
pleasure of seeing you. These trials are, however, to be 
patiently endured ; as they are permitted by divine pro- 
vidence, either as a punishment due to our former sins, 
or as an opportunity afforded us, of proving our fidelity 
to God, and of perfecting ourselves in the practice of the 
Christian virtues. They have also the effect of withdrawing 
our minds from an attachment to the world, by convincing 
us, that even in the most prosperous worldly circumstances, 
we feel unhappy, and that therefore we must look beyond 
this world, for the attainment of true and real happiness. 
Christians must not suffer themselves to be dejected, when 
they are thus exposed to trials, and when they seem to be 


OR THE SCOTTISH CONVERTS. 


59 


overpowered by the w^eight of their afflictions; hut, on 
the contrary, they must struggle against them with forti- 
tude, bearing in mind, that God will not permit them to 
he tempted above that which they are able, and that Ho 
will manifest His power, in their infirmity. 

I regret, that such unfounded calumnies have been 
uttered, in presence of two such ladies, as Lady Inglis 
and her daughter. I have heard of the services rendered 
by them to the poor of their neighborhood ; and I fervently 
hope, that, notwithstanding the obstacles thrown in their 
way by the minister’s visit, they shall, as a reward for 
the many services rendered to the poor, receive the true 
faith, — the most inestimable of all other blessings. 

I am not surprised at the course adopted by Mr. 
McNab, in hastening his departure from Kildalock, before 
you had time to contradict his arguments, as he must have 
known, or at least ought to have known, that he had been 
guilty of the most glaring and palpable falsehoods. I 
cannot blame protestants for looking upon the catholic 
church, as something hateful ; for, how is it possible, that 
they would look upon it otherwise, when their pulpits are 
daily resounding with such egregious and impious charges, 
charges which every catholic indignantly repels, as having 
no other foundation, than the perverted imaginations, or 
the stupid and wilful ignorance, of self-interested and self- 
seeking individuals. What, for instance, can be more 
utterly untrue, than the following arguments, which, for 
the sake of refuting, I shall answer in the order you have 
sent them. 

The first of these arguments says, the Romanists deny 
the sacred scriptures, to be the Word of God ; but, they 
who deny the sacred scriptures, to be the Word of God, 
are in error ; therefore, the Romanists are in error. To 


60 


FATHEK JONATHAN, 


answer this first invincible argument ! I need only affirm, 
that catholics, or Romanists, as Mr. McNab politely (?) 
calls them, do not deny the sacred scriptures to be the 
Word of God; therefore, as they do not deny the sacred 
scriptures to be the Word of God, they cannot justly be 
accused of error for such denial. What can be more 
plain. Miss Elmford, than this mode of refutation ? 
Catholics alone receive the sacred scriptures in their in- 
tegrity, and have pointed out, what is sacred, and inspired, 
from what is profane and doubtful. Who, I would ask, 
have defined the canons of the sacred scriptures, if not 
the catholic church ? How have they been preserved for 
fifteen centuries before the miscalled reformation, if not 
by the perpetual vigilance, and care of the catholic church ? 
By whose labours have they been transmitted down to 
posterity, for fourteen centuries before the art of printing 
had been invented, if not by those of the zealous children 
of the catholic church ? And who that lays any claim to 
a knowledge of the history of the catholic church, is 
ignorant of the fact, that the religious of its various orders, 
immured within the walls of their respective monasteries, 
had devoted their lives to the arduous labour of tran- 
scribing copies of the old and new testaments ? These 
were the men to whom our protestant brethren were in- 
debted for the sacred scriptures ; and these men, wonder- 
ful to be told ! were ignorant and superstitious monks ! 
Hence, it appears plain, and evident, that protestants, 
who accuse their catholic forefathers, and brethren, of 
rejecting the scriptures, must be ignorant of the fact, 
that to them alone are they indebted for their preservation. 

“ The second falsehood invented, or rather repeated by 
Mr. McNab, against the catholic church, is, that it lays 
down as a maxim, that ignorance is the mother of devo- 


OR THE SCOTTISH CONVERTS. 61 

tion ; and, that, therefore, it is not a Christian church. 
What more absurdly false than such a charge ! It is so 
obviously untrue, that were it not for the sake of the many 
victims, which have been deluded by it, I would not waste 
my time, by giving it an answer. The catholic church 
does not lay down any such maxim, it absolutely rejects 
and condemns it. The catholic church lays down as a 
maxim, that ignorance is the mother of devotion ! Why 
she lays down the very contrary ; and does she not prove 
it by her conduct ? What church requires as long a time 
as she does, for the preparation of candidates for the holy 
ministry ? Does she not require of them, to spend six or 
seven years, in the study of divinity, that is, of the sacred 
scriptures and traditions, under the most learned theo- 
logians and professors ? Is she not, ever and anon, anx- 
iously employed, in training up her youth, in the know- 
ledge of their Christian duties, and in the constant prac- 
tice, of the sublime precepts of morality, which she incul- 
cates ? Can she not boast of many of her children — the 
most learned in every science, and profession ? of a Gre- 
gory, an Augustin, a Chrysostom, a Copernicus, a Galileo, 
an O’Connell ? yes, men, the most, celebrated for learning 
and eloquence, for profound research and refined enlighten- 
ment, have grown up under the auspices of the catholic 
church, and were proud of being acknowledged by her, 
as her children. Away then with the absurd notion, that 
such a false maxim is cherished in the catholic church, 
or, that it ever formed a portion of its pure and unsullied 
doctrines. — Again it is said, that the catholic church is 
antichristian, because it keeps the doctrine and law of 
Christ from its people. The catholic church, Mr. McNab 
must be very well aware, does not keep the doctrine and 
law of Christ from its people; and therefore, on that 
6 * 


62 


FATHER JONATHAN, 


ground it cannot be antichristian. The catholic church, 
on the contrary, authoritatively commands her ministers, 
to preach her gospel to every creature, to explain to her 
children the law of Christ, to break to them the bread of 
life, and to admonish them to attend their respective 
churches, as often as possible, to hear the Word of God 
duly announced to them by their lawful pastors. See the 
Council of Trent, session the twenty-fourth, and chapter 
the fourth, the last general council of the catholic church. 
Hence, how obviously unjust, to make such false statements 
against the catholic religion, and against its professors. 

The next of Mr. McNab’s irresistible arguments, is really 
too flattering to the poor deluded papists, to have it passed 
over in silence. I would be doing him an act of great 
injustice, were I to deprive him of merit, to which he is 
so well entitled ; but, alas ! for our poor frail humanity, 
merit, which consists in the most foul and calumnious 
misrepresentations. Mr. McNab, with all the gravity of 
a theologian, says, that they who oppose the command, 
and act against the will of Christ, are wicked, impious and 
infidel ; but, the papists do so ; therefore, the papists are 
wicked, impious, and infidel. The second part of his argu- 
ment he thus endeavours to prove ; for, he says, they op- 
pose the command of Christ, who do not search the scrip- 
tures, as Christ expressly commanded us to search the 
scriptures, and by opposing this command, they con- 
sequently act against his will. To show the solidity of 
this reasoning, it is necessary, in the first place, to observe 
that Christ addressed himself to the Jews, as is evident; 
and therefore, though he commanded them, to search the 
old testament, which alone had then existed, it does not 
follow that we are bound to the same, nor, that we are 
bound, by this command, to search the new testament, as 


OB, THE SCOTTISH CONVERTS. 


63 


then it had not existed. In the second place, though we 
were commanded, which never can be proved, (as faith 
cometh by hearing, and not, as protestants insinuate, by 
reading) still, the argument of Mr. McNab, is false, since 
catholics do search the scriptures, and pay to them the 
greatest deference and attention. In the third place, it 
is to be observed, that the Greek word signifies 

‘ ye search’ a simple indication of the fact, that the Jews 
did search the sacred scriptures, but, like many protestants 
of the present day, could never arrive at their true mean- 
ing, as they were too full of prejudice, and entertained 
too high an opinion of their own private judgments. Taken, 
therefore, in the sense of a command, the plain meaning 
of the passage is, that the Jews were commanded to search 
the old testament ; therefore, it makes nothing for, or 
against the catholic, except this, that Mr. McNab, or any 
other protestant is in error, in alleging, against a catholic, 
a disobedience to a command, which command had not 
been given. 

Taken again in the imperative mood, but, in the pro- 
testant sense, that it is a command, even in the Gospel 
dispensation, to search the scriptures, still, the argument of 
Mr. McNab is false, as catholics are not prevented from 
searching the scriptures, but, equally with their protestant 
brethren, enjoy this privilege. What then, it maybe asked, 
is the distinction in this particular, between catholic and 
protestant? It is this, that the catholic, (knowing that 
in the sacred scriptures there are many things hard to 
be understood, which the unlearned and unstable wrest to 
their own perdition) wisely leaves these difficulties to be 
explained by the church, which he believes to be the 
‘ pillar and ground of truth while the protestant, rely- 
ing upon his own fallible and erring judgment, is tossed 


64 


FATHER JONATHAN, 


about by every wind of doctrine, rejects all authority, and, 
consequently, opens the floodgates of heresy and apostasy. 
Again, if taken in the indicative mood, it evidently makes 
for the catholic, since, it only simply indicates the fact, of 
the Jews searching the scriptures ; ‘ ye search the scrip- 
tures,’ as many protestants are doing at the present day, 
and still do not arrive at the truth, for, there must evi- 
dently be some authority to determine the sense of the 
scriptures, as the Saviour plainly insinuates im the latter 
part of the text, for, he shews that the Jews, like our pro- 
testant brethren, did not fail to search the scriptures, 
but, that they failed in understanding them, as otherwise 
they would believe in our Saviour, since he emphatically 
declares, that the same are they that give testimony of 
me.” Now, of these different interpretations of the passage 
in dispute, which, I would ask, is the most rational ? which 
is of divine inspiration ? which is to be adopted by us ? 
iCou say the first; another, that the second is the most 
scriptural, a third, that the last is the only orthodox. In 
this diversity of opinion, one thing at least is evident, 
that the different interpretations of which it is suscep- 
tible, cannot all be correct ; but you urge, that you are 
inspired, a second urges the same, and a third, also urges 
the same plea for his opinion. Who then can presume, 
whether his inspiration came from a black or a white 
spirit, and if not, which can be certain, that his is the 
inspired interpretation ? 

We must, therefore, appeal to authority to determine 
the true sense of the scriptures; that authority has been 
established by our Saviour, “he that heareth you, heareth 
me,” and it is vested in the catholic church ; for in what 
else can it be vested? is it in the different sects into which 
Protestantism is divided ? No, for that authority must have 


OR THE SCOTTISH CONVERTS. 


65 


existed from the time of Christ, and the sects under the 
denomination of protestant, having commenced existence 
only within the space of three hundred years, cannot be 
invested with an authority, which had been given, and ex- 
ercised for fifteen centuries previous to their existence. 
What wonder, then, if the catholic church — the noble 
superstructure of more than eighteen centuries — coeval, 
as it is, with Christianity, and identical with the same, 
would address the different modern sectaries, of the pre- 
sent age, in the language of the sacred scriptures, and 
apply to herself, as the spouse of Christ, the words of her 
heavenly bridgroom, “ye search the scriptures; for, you 
think in them to have life everlasting, and the same are 
they that give testimony of me.” (John v. 39.) The ar- 
gument, therefore, of Mr. McNab, by which he endeavours 
to prove that catholics are wicked, impious, and infidel, 
is untrue in every sense of the word ; for, catholics search 
the scriptures ; catholics are instructed from the scriptures ; 
catholics revere the scriptures ; catholics maintain the di- 
vine inspiration of the scriptures ; catholics assent to every 
word contained in the scriptures ; but, catholics with the 
Prince of the Apostles, boldly maintain, that “ no prophecy 
of scripture is made by private interpretation.” 

Therefore, to accuse catholics of not searching the scrip- 
tures, and of not revering them as the word of God, is to 
accuse oneself of gross misrepresentation, or of stupid and 
wilful ignorance. 

With regard to the Church of Scotland, which Mr. 
McNab so highly eulogizes, I shall only say, that her ex- 
istence as a church, is much endangered. I wonder, if 
she were so deserving of his eulogy, why he had abandoned 
her — why, to use his own beautiful expression, he had 
come out of the unclean thing? What will be his next 
step, time alone will determine. 


66 


FATHER JONATHAN, 


To one unaccustomed to such eternal canting about the 
Bible, Mr. McNab’s brilliant appeal to the Bible, the 
whole Bible, and nothing but the Bible, would be a 
rich and exquisite treat, but, for you, my dear Miss 
Elmford, I see that it had no great attraction. Mr. 
McNab seems to forget, that the Bible of itself is a dead 
letter, and that it is liable to the foulest corruption. No 
matter what a variety of doctrines, no matter what their 
direct opposition to one another, no matter how unjust 
and unreasonable, their votaries, having once thrown off 
the yoke of obedience to church authority, are at full and 
perfect liberty, to urge the scripture in their defence, and 
to prove that the peculiarities of their contradictory and 
contrary doctrines, have a certain and sure foundation in 
the Bible. 0, what a kind and amiable creature is not the 
Bible ! she, is made to say every thing, and with every 
person, and swears that every thing that each of her wor- 
shippers raves about, is the word of truth, and inspiration. 
In her the Unitarian finds texts for Unitarianism, the Trini- 
tarian for his belief in the Trinity, the Lutheran for Lu- 
theranism, the Calvinist for Calvinism, the Methodist for 
Methodism, the Quaker for Quakerism, the Presbyterian for 
Presbyterianism, the Episcopalian for Episcopalianism, and 
the Catholic, for proving, that among the innumerable isms, 
which have torn asunder the seamless garment of Christ, 
Catholicism alone is the true religion of the Bible, and the 
only secure harbour, in which we can anchor with safety. 

There is but one sheepfold, and one shepherd, and the 
catholic church claims to be that one sheepfold, and 
Christ to be that one shepherd. But, as Mr. McNab 
speaks so loudly of the Bible, of the all-sufficiency of the 
Bible, of the Bible as the sole rule of faith, and of the 
whole Bible, and of nothing but the Bible, let us examine 
the allsufficiency of the Bible, and see, whether the pro- 


OR THE SCOTTISH CONVERTS. 


67 


testant rule of faith, that is, the Bible aloue, interpreted 
by each private individual; or, the catholic rule of faith, 
viz., the Bible and constant tradition, as received and 
interpreted by the Church, is to be admitted. 

First, in regard to the protestant rule of faith, viz., the 
Bible interpreted by private judgment. That rule of faith 
is not to be admitted, which is not plain, secure and uni- 
versal ; but the Bible alone, interpreted by private judg- 
ment, is not plain, secure, and universal ; it is not plain 
according to St. Peter, ‘as there are many things in 
it hard to be understood, which the unlearned and un- 
stable wrest to their own perdition’ ; it is not secure, be- 
cause its meaning, as the foregoing text declares, may 
be perverted; it is not universal, since the ignorant and 
unlettered, who form a great part of mankind, cannot 
read, and they cannot, therefore, arrive at a knowledge 
of it ; and consequently, the Bible alone interpreted by 
private judgment, is not to be admitted as a rule of faith. 

Again, that is insufficient as a rule of faith, which 
leaves man in astate of uncertainty; but, the Bible alone 
leaves man in a state of uncertainty ; for, he must exercise 
his private judgment on it, which is uncertain ; therefore, 
the Bible alone is insufficient as a rule of faith. 

Now, to give Mr. McNab a little time to reflect upon 
his challenge, I will request of him to answer the fore- 
going, as well as the following arguments. 

The Bible, interpreted by private judgment, cannot be a 
true rule of faith, if no prophecy of the scripture be made 
of private interpretation ; but no prophecy of the scripture 
is made of private interpretation, therefore, the Bible 
interpreted by private judgment cannot be the true rule 
of faith. (2 Pet. i. 20.) 

In order that the Bible alone, should be the sole rule of 


68 


FATHER JONATHAN, 


faith, as protestants insist it is, they should know with 
infallible certainty, what are the different writings which 
constitute the Bible ; they should, at least, agree among 
themselves, about the different books of the Bible, that are 
inspired ; the Bible should contain, (as protestants profess 
to believe, nothing but the Bible,) a canon of the inspired 
writings, or, otherwise, the protestants must admit, that 
the Bible alone is not their sole rule of faith, and that the 
Bible is silent, on the very first, and necessary article, of 
their religion. Besides what I have already said, it 
follows, that the Bible being the protestants’ rule of faith, 
they should make no change, except, that change be sanc- 
tioned by the Bible. Now, a protestant, in the first place, 
depending upon his own fallible judgement, can never 
know with infallible certainty, what are the different writ- 
ings which constitute the Bible, nor, can they agree among 
themselves, what are the books of inspiration .The first 
reformers widely differed with one another, on this essen- 
tial point of their belief . Luther rejected the epistle of 
St. James, and called it ‘ an epistle of straw,’ whilst Calvin 
retained it, as ‘an epistle of gold.’ Luther’s opinion of dif- 
ferent books of the Bible, is shared by many. He says of 
the book of Esther, that ‘it had a great deal of heathenish 
naughtiness.’ (Edinburgh review 121. p.) Of Ecclesiastes, 
that ‘ it should be more full ;’ of the prophecy of Jonah, 
that ‘ it is absolutely incredible ;’ of the epistle of Jude, 
that ‘it alleges stories which have no place in scriptures 
and of the revelation of St. John, that ‘ he can discover 
no trace in it, that it is established by the spirit.’ (Ibidem.) 

Thus we see, that protestants do not agree among them- 
selves about the inspired books, either of the old, or new 
testaments. The protestant confession of Strasburgh 
rejected the epistle to the Hebrews, and the Apocalypse 


OR THE SCOTTISH CONVERTS. 


G9 


of St. John, in tlie year fifteen hundred and ninety eight, 
and received them again, as inspired, in the year sixteen 
hundred and ninety-two. (Ancient Ritual de doctrina ; 
or in the new, page seventh.) 

The protestant Claude (in ‘his defense de la reforma- 
tion’) says, “ a great deal is required to understand the 
Bible, — the terms are to be weighed exactly ; and the style 
to be examined.” How many, I would ask, among protes- 
tants, capable of making such an examination, and weigh- 
ing terms with such nice precision ? how few men, among 
the most learned, can properly acquit themselves of such 
a duty ? Not one : and if the Bible alone, as interpreted 
by private judgement, be the sole rule of faith, all this is 
necessary. They must carefully examine the sense of 
each text seperately, and reconcile every seeming con- 
tradiction ; they must compare each translation, which 
they use, with the originals, they must understand the 
Greek and Hebrew languages, in which these originals 
were written, and after going through this tedious process 
of investigation, they canndt still make an act of divine 
faith, as there are numberless texts, which admit of an 
interpretation different from theirs, and, therefore, with- 
out a special revelation, they cannot be absolutely cer- 
tain, of the truth of their interpretation. Now, for an 
act of divine faith, two things are necessary, first, that it 
be firm and unshaken ; and second, that it be prudently 
firm ; but, in the supposition, that a protestant makes an 
act of faith, on the foregoing ambiguous texts, it cannot 
be firm, as there are other meanings, of the truths of which, 
he must be uncertain ; and it cannot be prudently firm, as 
reason points out to us not to assent to what is uncertain. 
“But, continues Claude, “it is necessary toknowhowto dis- 
tinguish the apocryphal books from the canonical ones, in 
7 


70 


FATHER JONATHAN, 


order to be able to judge, of the fidelity of the translations ; 
insomuch, that it is in fact true, that the whole length of life, 
is not too long, to do all this well. Nay, I say that it is too 
short; and that all human sense is too weak, to fathom the 
sense of the Bible.” To conclude my proof of the assertion, 
that the Bible alone was not intended, as the sole rule of 
faith, any more than the law of any country, is intended as 
its own interpreter, I shall only remind every protestant of 
the fact, that our Saviour is never said to have written, ex- 
cept where the adulterous w'oman was brought in his pre- 
esnce, and then it was in the sand. Again, we know that 
our Saviour not only did not write, but, instead of sending 
his apostles to write, he commanded them, to teach and 
preach, and to instruct the world, in the law of grace, 
which they had received from him, and to point out to all 
nations, the necessity of observing all things, whatsoever 
he commanded. Now, if writing were essentially requisite, 
for teaching and instructing the people, it is reasonable to 
suppose, that our Saviour himself would have written, or 
given a command to write, but, we find no such thing ; 
therefore, we must conclude, that it was not essential to 
the spread of the gospel, and that the word of truth and 
life, would be propagated and believed, even though wri- 
ting or printing had never been invented. 

From the foregoing reasons, it follows, that, in the church 
of God, there exists authority, and submission ; authority 
to teach, and preach ; submission to receive teaching and 
profit by preaching. The sacred scriptures declare ‘Giow 
can he preach unless he be sent,” and again, ‘‘he that 
heareth you heareth me, and he that despiseth you 
despiseth me,” (Luke x. 16.): but, according to the 
Protestant principle, there would be no authority, as every 
person is to judge for himself, and consequently, he can. 


Oil THE SCOTTISH COJS VERTS. 


71 


consistently with his principles, refuse submission to all 
authority. But, much as protestants boast of the Bible, 
as their sole rule of faith, do we not see them doing many 
things, not contained in the Bible, and even contrary to 
the Bible? What text in the Bible, warrants their de- 
parture from the custom of keeping the Sabbath, instead 
of keeping the Sunday ? Is not this a violation of the 
third commandment, ‘remember thou keep holy the sabbath 
day’ ? Is it not a violation of the scripture command ! 
and do not protestants depart from the principle, of the 
scriptures alone being their rule of faith, when they do 
not abstain from things sacrificed to idols, and from blood, 
and things strangled? (Acts xv. 28, 29.) Yes, the 
presbyterian, and other sects, I may say all, or nearly 
all protestant sects, violate this command. 

From what text can protestants prove infant baptism? 
but still infant baptism is practised among them. From 
what ? — but, I will not propose other difficulties, knowing 
that, according to the protestant rule of faith — the Bible 
alone, I never could get a satisfactory answer. But, how 
widely different is the catholic rule of faith, consisting as 
it does, of the sacred scriptures, and traditions, interpreted 
by the living voice of the church. How natural is this 
rule, a rule adapted to the meanest capacity, and a rule 
plain and intelligible to all. The catholic has no difficulty 
in making an act of faith, as he knows that whatever he 
believes, or is required to believe, has been revealed by 
God, since it is proposed to him by the church, which is 
“ the pillar and the ground of truth,” (1 Tim. iii. 15,) and 
since she cannot err in what she teaches, as “ the gates of 
hell shall never prevail against her.” The catholics have 
no doubt as to this fundamental article of their religion, 
they are not “ tossed about by every wind of doctrine,” as 


72 


FATHER JONATHAN, 


are protestants ; but, ‘‘understanding this first, that no 
prophecy of the scriptures is of private interpretation’* 
(2 Peter i. 20.), they obediently submit to the authority 
of the church, convinced, that he that will not hear the 
church, is no better than a heathen and a publican. In a 
word, the catholic bases his faith, not on the scriptures 
alone, but, on the scriptures interpreted by the church, 
and upon the constant and universally received traditions 
of the church ; and believes, that in doing so, he acts in 
conformity to the doctrine of St. Paul, who in his 
2 Epist. Thess. ii. 14, says, “therefore, brethren, stand 
fast ; and hold the traditions which you have learned, 
whether by word, or by my epistle.” 

Thus, Miss Elmford, I have given you a refutation of 
the arguments of Mr. McNab ; and I hope that Lady 
Inglis and her daughter, will weigh well the arguments 
on both sides of the question, for I have not the least 
doubt, that after calmly considering the relative positions, 
occupied by the protestant and catholic, their judgements 
will incline to the side of truth. 

I have lengthened this correspondence far beyond my 
usual custom, but, I hope to meet with your kind indulgence, 
as the interest I felt, in rescuing the tenets of the catholic 
church, from such unmerited obloquy, carried me, insen- 
sibly, into such a lengthened explanation of her principles. 

I conclude, hoping that the remaining portion of your 
visit to Kildalock, will be more agreeable, and that God 
may enlighten those, who are now tossed about, by every 
wind of doctrine. 

I remain, 
your’s, &c., 

Jonathan. 


OR THE SCOTTISH CONVERTS. 


73 


CHAPTER VII. 

On Scotia’s hill, and Scotia’s dale, 

Such peerless beauties shine, 

As clearly, to the mind, unveil 
The power of Him divine ! 

Emilia paused, repeatedly, while she was reading the 
foregoing letter of Father Jonathan, in order that the 
different arguments contained therein, would make a deeper 
impression upon the minds of Lady Inglis and Georgina ; 
and upon concluding it, she could easily discover by their 
countenances, that it afforded them the greatest satisfac- 
tion. Lady Inglis, confessed that she entertained a high 
opinion, of the learning, and piety of Father Jonathan; 
and that she was fully convinced, that he had successfully 
refuted the arguments of Mr. McNab. 

“ Yes, mamma,” said Georgina, “ he has not only re- 
futed Mr. McNab’s arguments, but he has convinced me 
of the falsehood of the protestant principle, that is, of the 
all-sufficiency of the Bible ; for, how could it be sufficient, 
for thousands who cannot read, nor understand it ? He 
has convinced me, also, of the truth of the catholic prin- 
ciple, viz. : that we must submit to the authority of the 
church, as the gates of hell shall not prevail against her, 
and as her founder, Christ himself, declares, that she is 
‘ the pillar and the ground of truth.’ ” 

Lady Inglis, who was of the same opinion, but who did 
not wish to make such open avowal of her principles, till 
she heard more of the catholic religion, was pleased with 
her daughter’s remark, and turning, with an air of good 
humour, to Emilia, jocosely declared, that she was afraid 
7 * 


74 


FATHER JONATHAN, 


that her visit, might have the effect, of making papists of 
them, if Mr. McNab would not speedily come to their de- 
liverance. 

‘‘You may be convinced,” said Emilia, smilingly, 
“ but you must know, that it is not such an easy matter, 
to become a convert to the catholic church.” 

“ I know, full well, that it is not an easy matter,” re- 
plied Lady Inglis ; “ and I know that you speak from 
experience. But I assure you, that I, too, am resolved 
to make the trial, and to suppliantly beg to be received 
into the catholic church, if the other arguments against it, 
have no better foundation, than those already urged by Mr. 
McNab. Yes, Emilia, my mind is unsettled, and I can- 
not enjoy peace of mind, till I am completely convinced 
of the truth or falsehood, of my religion.” This she said, 
deeply agitated, and after a little, she continued: “Fa- 
ther Jonathan’s letter has fully convinced me, that catho- 
lics do not reject the Bible, and that they alone, have re- 
vered it as they ought, and have preserved it in its purity, 
notwithstanding the cry of our ministers against them for 
rejecting it — a cry, no doubt, raised to keep us in igno- 
rance of true catholic principles.” 

“ That, I would suppose, is the object of their eternally 
ranting about popish ignorance, and superstition,” said 
Emilia. 

“I believe so,” returned Lady Inglis; “but, Emilia, 
I would wish to be better acquainted with the doctrine of 
the catholic church, and whether, after being convinced 
of its truth, I would be obliged to externally embrace it. 
I confess that such a step will be most trying, as I do not 
like to be changing from one religion, to another. 

“ I will gladly impart to you any information that I 
possess,” replied Emilia, “regarding the real doctrines 


OR THE SCOTTISH CONVERTS. 


75 


of the catholic church ; and more especially, as I am 
obliged to give a reason of the faith that is in me. But you 
will excuse me, if I propose that we should take a drive 
in your carriage, to recreate us a little, after devoting so 
much time to religion and controversy.” 

“I am happy at your proposal,” rejoined Georgina. 

“ And I shall be no obstacle to your wishes,” added 
Lady Inglis ; “ but you will not forget your promise, 
Emilia, at our return ?” 

“ No madam,” replied Emilia. 

Upon this the bell was rung,, and the servant ordered 
to have the carriage in readiness — an order which was 
instantly executed. Lady Inglis, Emilia and Georgina 
entered, and the coachman, after a short conversation 
among the ladies, received orders to drive them in the 
direction of Templand cottage. 

As they advanced on their way, they entertained 
themselves by admiring the beautiful scenery, which on 
every side presented itself. The flowers scattering 
around them their delicious perfume, seemed to rejoice at 
their approach, and the whole face of nature appeared 
unusually cheerful and agreeable. The rugged and tow- 
ering clifls projecting from above, and reflecting their 
shadows on the azure waters beneath, attracted their at- 
tention, and produced in their minds, ideas of the truly 
sublime, and beautiful. These, though inaccessible to 
man, form a silent and safe retreat for birds, which in- 
stinct leads thither for shelter and protection. Such are 
the arrangements of an all-wise Providence ! 

How unsearchable are thy ways, 0 God ! Not even a 
bird, which wings the liquid air in rapid flight, nor the 
meanest insect upon earth, is by thee neglected or forgot- 
ten. Thy providential care extends to. all— for all thou 


76 


FATHER JONATHAN, 


hast provided, — a sparrow does not fall without Divine 
permission — how widely, therefore, does thy providence 
extend !— how good ! ! — what then are we to expect from 
thy goodness ? 

Such were the ideas that presented themselves to the 
ladies, gazing upon the wondrous and grotesque appear- 
ance of nature. And as if to add more beauty to the 
scene, and furnish them with additional cause of admira- 
tion, the mountain’s brow, adorned with Scotland’s 
heather bell, appeared in view, and cheered them, with a 
prospect, seldom equalled, and rarely witnessed. There, 
they beheld a mountain scenery, prized so much by the 
hardy highlander, and which, when he beholds it from the 
door of his humble, but hospitable cabin, cheers him after 
the labours of the day, and prepares him to enter upon 
his future employ, with renovated vigour and activity; 
0, what a charm has fatherland, and those scenes which 
we w’ere wont to behold from our infancy ! The love of 
country, breathes something almost divine, into our souls. 
Every field, and stream, and hill, and mountain of our 
native land, conjure up to our minds, some hero of former 
times, some martial deed, some tale of love, some 
friendly bosom, to whom we were wont to lay open the 
secrets of our own, some walk on which we familiarly 
conversed. Some blessed retreat, where, in our solitary 
moments, we thought of Heaven~of God ! Yes, every 
sod of one’s country is endeared to him, by some pure 
and heavenly tie— by a tie which only death, or ingrati- 
tude worse than death, will sunder. Of this patriotic 
feeling, the Scottish bard, in language truly characteristic, 
has drawn a beautiful portrait, and delineates in noble 
strains the beauties of his country. What can be more 
beautiful than the following lines ? 


OR THE SCOTTISH CONVERTS. 


77 


“Breathes there a man with soul so dead, 

Who never to himself hath said, 

This is my own, my native land, 

Whose soul within him never burned. 

When home his footsteps he hath turned. 

From wandering on a foreign strand ? ” 

Lady Inglis, Emilia, and Georgina, shared in the feel- 
ings of their country’s bard, and would almost burst forth 
in strains similar to his, when they beheld the very same 
mountains, which he immortalized in song — the moun- 
tains of their native land, encircled with such majesty, 
and wreathed with the varied beauties of nature, in such 
graceful profusion. Such a scenery possessed for them 
peculiar attractions, nor could they conceal their satisfac- 
tion, when they beheld those mountains towering to the 
heavens, with their sides covered with verdure, which, to 
the immense flocks of sheep, afforded a rich and copious 
pasturage, and to the contented shepherd, a peaceful and 
undisturbed repose, from the busy and distracting cares 
of the world. Here the national anthem — the pride of 
other days — was sung with manly voice and re-echoed 
from a thousand hills. Again, in softer tone, and more 
inspiring melody, the gentler accents of divine love, 
were heard proceeding from the shepherd’s lute, and 
mourning over the unhappy religious divisions that pre- 
vailed in Seotland. Long, and oft, had the neighbouring 
mountains continued to give back this heavenly sound, 
which seemed to linger among them, and again and 
again, though at a greater distance, to salute the listen- 
er’s ears, with a sound responsive to the minstrel’s notes, 
and fill his soul with a desire, that Scotland’s ancient 
faith, would bring back the peace of former times, and 
again restore it to its long lost happiness. 


78 FATHER JONATHAN, 

Emilia, in the fullness of soul, while such recollections 
of the past, were passing through her mind, penned the 
following lines, indicative of the feelings, which she then 
entertained, regarding the future welfare of Scotland, 
and read them for Lady Inglis and for Georgina: 

A voice, methinks, doth seem to say, 

Again returns the happy day. 

When faith divine, in splendour shone. 

Will claim thee, Scotland, for its own. 

0, for the faith of former times, ■ '' 

When pealing forth in merry chimes ; . ' • 

.• Thy bells of joy to vesper song, 

Summoned our ancient sires to throng. 

Scotland, alas ! for truth and thee, 

Thy children forced thy faith to flee," ' . 

' - To desert glens,' and distant fields, 

> And bade thee mourn their sad misdeeds. 

Thy faithful, from their altars torn ; 

, • With mangled limbs in triumph borne ; - . 

Thy priceless gem with dying breath ^ 

Confessed, and sealed it with their death. 

To view thee now in summer’s eve. 

And hear thy shepherds’ song receive 
Such echo, from thy tow’ring hills, 

With holy joy my bosom thrills. 

It seems as if I hear them say ; 

Her faith again shall Scotland sway, - ^ " 

And matin hymn, and vesper bell, t 

Again shall sound o’er hill and dell. 

• 1 ) 

After the reading of the foregoing lines, Emilia was 
highly complimented by Lady Inglis, as well for the style 
of the composition, as for the deep pathos which flowed 
through it, in such graceful 'profusion, A compliment, 
paid by a lady of such nice discrimination, as Lady In- 
glis, would be flattering to a person, that would have at- 


OR THE SCOTTISH CONVERTS. 


79 


tained even some ^celebrity, in the art of poesy; but, 
Emilia simply acknowledged the compliment, regardless 
of a reputation merited on such trivial grounds ; and 
having no ambition, except the laudable ambition, of ex- 
celling in piety and virtue, seemed rather confounded at, 
than flattered by the applause of Lady Inglis, though 
ever so capable of forming a correct judgment, and, of de- 
livering an impartial opinion, on the merits, or demerits, of 
her composition. Georgina, though she, also, esteemed 
the verses of her friend, was so absorbed in thinking 
over the sentiments expressed therein, that, regardless of 
the style in which they had been delivered, she only 
wished to be informed, of the truth of the facts, which 
they contained. 

And is it true,” said she to Emilia, “ that our fore- 
fathers had been catholics, and that the catholic religion 
had been once the religion of Scotland ?” 

“My dear Georgina,” replied Emilia, “both the ques- 
tions which you propose, are to be answ^ered in the affirma- 
tive. It is a fact, that we are descended of catholic fore- 
fathers ; and that the catholic religion, had been difiused 
throughout the length and breadth of Scotland, for a 
thousand years, at least, previous to its subversion. Our 
catholic forefathers, were instructed in the catholic faith, 
as early as the fifth century ; and converted through the 
preaching of St. Palladius, who had been commissioned, 
for that purpose, by the see of Rome. The sovereign 
pontiff, or pope, the legitimate successor of St. Peter, de- 
puted him from the eternal city — (that city, “ whose faith” 
St. Paul said,“ was spoken of in the whole world,”) to con- 
vert to the true faith, the northern Britons, and to teach 
to them a new and sublime code, of Christian morality. 
History teaches this, and points it out to us, in such a 


80 


FATHER JONATHAN, 


manner, that we cannot entertain a rational doubt of its 
truth; and it also teaches us, that the catholic religion, 
continued to be the religion of Scotland, till the so called 
reformation of the sixteenth century, which sweeping like 
a wintry torrent, from the mountain’s top, in its destruc- 
tive career, precipitated itself upon, and levelled the bright 
enclosures of the church, and inundated, with an innu- 
merable spawn of heresies, the vallies of Scotland, in 
which, previous thereto, the streams of pure Christianity 
had flown. These heresies, like the plagues of Egypt, 
have destroyed her people, and left her but a mere rem- 
nant, of true and faithful worshippers. But, though the 
mighty had fallen, still, the chosen few preserved their 
faith, amid the general defection; and never failed to wor- 
ship the true God, be it wherever it might, whether in 
the public street or in the mountains’ fastnesses. It is 
true, that the catholic church, not only was the church of 
Scotland, but that it has kept possession, from the time of 
the reformation, to the present day, and promises fair, to 
become again the cherished religion of the descendants of 
those, who ruthlessly despoiled it, of its fair proportions. 

“ Alas ! that the reformation, as it has been attended 
with such fatal consequences, ever crossed the hills of my 
native land, and got footing in her beautiful vallies,” 
exclaimed Georgina. 

“ Had it not been for the reformation, my dear Geor- 
gina,” said Emilia, Scotland would be catholic ; we 
would be, still, in the possession, of the faith of our catholic 
forefathers, and the dissenting millions of our country, 
instead of being tossed about by every wind of doctrine, 
would be professing the same faith, and would be united 
in the bonds of catholic unity and catholic peace. Yes, 
Georgina, had it not been for the reformation, we would 


OR THE SCOTTISH CONVERTS. 


81 


have been, — each of us, members of that great family, of 
which Christ is the head, and would form a part of that 
great whole, which so aptly represents the church of 
Christ ; viz., the one, holy, catholic, and apostolic church.” 

At this time, they had approached near to the residence 
of Father Jonathan, and the eyes of all were turned in 
the direction of Templand cottage. As they drew nearer, 
Emilia observed Father Jonathan advancing in an 
opposite direction, and having immediately informed 
Georgina, and her mamma, they ordered the coachman to 
rein up his horses as soon as they should meet him. Lady 
Inglis, who now entertained a high idea of Father Jona- 
than, expressed a desire to be introduced to him. 

‘‘Yes, Mamma,” added Georgina, “and invite him to 
spend an evening at Kildalock, as soon as he shall find it 
convenient.” 

To this Lady Inglis assented. They instantly came up 
with Father Jonathan, and on the carriage being stopped, 
he stood, and looking towards it, he descried Miss Elmford, 
whom he instantly accosted after a very friendly manner, 
and after shaking her warmly by the hand, he glanced at 
the ladies who accompanied her, to see whether they were 
of his acquaintance. Emilia lost no time in introducing 
the ladies, — she said, 

“ Sir, I have the honour of making you acquainted 
with Lady Inglis, and her daughter : this, ladies, is 
Father Jonathan, the catholic priest of whom you have 
heard already.” 

“I am quite happy to have the honour of your ac- 
quaintance, ladies,” said Father Jonathan. 

Lady Inglis and Georgina bowed in grateful acknow- 
ledgement : and after some short conversation. Father 
Jonathan remarked that he would be delighted should 
8 


82 


FATHER JONATHAN, 


they do him the honour of visiting his little palace. This 
he said by way of joke; and Emilia in the same good 
humour, replied, that she for one, would feel happy in 
visiting his royal residence, and remarked, that the ladies 
would feel happy in accompanying her. 

Lady Inglis accepted the invitation, and after politely 
acknowledging the compliment, she ordered the driver to 
turn round, and stop at the gate of Templand cottage. 
The gate was instantly thrown open, and when the car- 
riage was drawn up in front of the hall door, the ladies 
alighted, and were conducted by Father Jonathan, to a 
nice and well furnished apartment. Here, they seated 
themselves, on an old and richly carved mahogany sofa, 
presented to Father Jonathan, by his congregation, as a 
pledge of their esteem and affection ; and after they dis- 
cussed for a little, various common place topics, the sug- 
gestions of the moment, they at length, entered into a 
very interesting conversation, on the beauties of the 
scenery of Scotland. During this conversation on the 
beauties of Scotland, the taste of Father Jonathan, as he 
made some remarks upon the romantic scenes, which every 
where meet the eye of the beholder in Scotland, elicited 
their admiration ; and the increasing interest he mani- 
fested in the prosperity of their country, 'was received by 
them with cordial approbation. After they had re- 
mained for a considerable time, during which, they were 
highly pleased with the frank and agreeable conversation 
of Father Jonathan, they were about taking their depar- 
ture, when he accompanied them to the garden, and 
invited them to pluck some flowers, pointing out at the 
same time, some to be rarely met with, in the gardens of 
the neighborhood. Upon Lady Inglis complimenting him 
upon his good taste in making such a choice selection, he 
replied as follows. 


OR THE SCOTTISH CONVERTS. 


83 


“ I must confess, ladies, that I am particularly fond of 
cultivating flowers, especially, as they contribute so much 
to ornament and decorate my church : whatever time I 
have for recreation, I willingly devote to this my favourite 
amusement, and I never feel so happy as when I am thus 
occupied. What a rich theme for contemplation does not 
the wondrous mechanism of even the simplest flower 
afi’ord? from this, the mind is carried to the contempla- 
tion of the great Architect, who has formed it with such 
skill, and who is the author of that nature, to which we 
are indebted for such endless and pleasing variety.” 

By this time they had plucked a good number of the 
choicest flowers; and pleased with their collection, and 
with the attention of Father Jonathan, they took leave of 
him, but not till he had promised to spend an evening at 
Kildalock, during Miss Elmford’s visit. Lady Inglis, 
who on witnessing the amiable manners of Father Jona- 
than, and his dignified simplicity, entertained higher ideas 
of him, and the clerical body to which he belonged, than 
ever before she felt inclined to entertain of them. 

“ Can this” she said, ‘‘be the man who could be capable 
of the atrocious deeds imputed to him, and to the ministers 
of his church ? and can a body of such pious, unassuming, 
and enlightened men, be guilty of the cruel conduct with 
which they are charged ? Such men to keep their people 
in ignorance ! no, I never can believe it : and to confirm 
them in idolatry and superstitious practices ! this is like- 
wise incredible. I am convinced that men of their high 
standing, and of their profound learning, would never 
condescend to such base actions, and would never be so 
esteemed and venerated by their congregations, and by 
the liberal minded portion of the community, were they to 
devote their talents to such unheard of wickedness.” 


84 


FATHER JONATHAN, 


Lady Inglis discarded, altogether, the idea of their 
lending themselves to accomplish any sucji villany ; and 
silently mused both on -what she had heard and seen, 
during the rest of her way to Kildalock. Emilia and 
Georgina were occupied in a rather lengthened conversa- 
tion, by remarking upon the characteristic difference of 
manners, of Mr. McNab, and Father Jonathan. The 
preference it is needless to observe, was given to the lat- 
ter ; for his amiable condescension, and subdued tone of 
expression, formed a striking contrast with the haughty 
demeanour, and assumed magisterial gravity of the for- 
mer. Lady Inglis was aroused from her reveries, and 
the conversation of Emilia and of Georgina interrupted 
by their arrival at the cottage ; which they entered, much 
pleased with their evening’s recreation, and Lady Inglis 
and Georgina highly delighted with the unexpected intro- 
duction, and consequent visit to the residence of Father 
Jonathan. 


OR THE SCOTTISH CONVERTS. 


85 


CHAPTER VIIL 

St. Peter’s bark, though tempests sweep, 

And surging billows foam ; 

Still, safely rides the azure deep, 

And bears the faith of Rome. 

A SHORT time after their arrival at Kildalock, it was 
announced to them that supper was in readiness, of which 
they partook and returned immediately to the drawing 
room, where Lady Inglis and Emilia seated themselves 
on the sofa, and Oeorgina drawing near the table, took 
up a neat edition of the Doway testament, and opening 
it, the fourth chapter to the Ephesians accidentally turned 
up, which she read attentively, while Emilia was employed 
in the embroidery of a rich pastoral stole, intended as a 
present for Father Jonathan. Georgina paused repeatedly, 
•while engaged in reading the forementioned chapter, and 
said at length, in an audible tone ; ‘‘ It is true, there is 
hut one true religion, and I will not, with the grace of 
God, neglect searching for it (now, that my mind is un- 
settled) till I find it, for I know that it is said, ‘ seek and 
you shall find.’ ” 

Lady Inglis, whose mind was filled with similar senti- 
ments, starting up from the profound meditation in which 
she was engaged, enquired of her daughter, why she had 
expressed herself in such a manner ? 

“ I cannot help it, mamma,” said Georgina, thinking 
that she asked her by way of rebuke ; ‘‘the reasons for it, 
being so clearly laid down, in the sacred scriptures.” 

“ These are precisely the views which I entertain upon 
the matter,” replied Lady Inglis; “but, what induced 
you,” she continued, “to break out into the foregoing 
exclamation, about the one true religion ?” 

8 * 


86 


FATHER JONATHAN, 


“ The perusal of the fourth chapter to the Ephesians 
Mamma,” replied Georgina, “ which so clearly points out 
the unity of the church.” ' 

“ Kead it my dear child, that it may afford instruction 
to us both, and that I may see whether, or not, your ex- 
clamation — that there is but one true religion — be well 
founded.” 

Georgina, taking the little testament, which she was 
after laying for a moment on the table, read as follows : 
Ephesians, fourth chapter, first and following verses: 

1. ‘‘I therefore a prisoner in the Lord, beseech you, that 
you walk worthy of the vocation in which you are called. 

2. With all humility and mildness, with patience, sup- 
porting one another in charity. 

3. Careful to keep the unity of the Spirit in the bond 
of peace. 

4. One body and one spirit ; as you are called in one 
hope of your calling. 

5. One Lord, one faith, one baptism. 

6. One God and Father of all, who is above all, and 
hrough all, and in us all. 

7. But to every one of us is given grace, according to 
the measure of the giving of Christ. 

8. Wherefore he saith : ascending on high, he led cap- 
tivity captive ; he gave gifts to men. 

9. Now, that he ascended, what is it, but because he 
also descended first into the lower parts of the earth? 

10. He that descended is the same also that ascended 
above all the heavens, that he might fill all things. 

11. And he gave some apostles, and some prophets, 
and other some evangelists, and other some pastors, and 
doctors, 


OR THE SCOTTISH CONVERTS. 87 

12. For the perfecting of the saints, for the work of 
the ministry, for the edifying of the body of Christ, 

13. Till we all meet into the unity of faith, and of the 
knowledge of the Son of God, unto a perfect man, unto 
the measure of the age of the fullness of Christ. 

14. That henceforth we be no more children tossed to 
and fro, and carried about with every wind of doctrine 
by the wickedness of men, by cunning craftiness, by which 
they lie in wait to deceive. 

15. But doing the truth in charity, we may in all things 
grow up in him who is the head, even Christ : 

16. From whom the whole body, being compacted and 
fitly joined together, by what every joint supplieth, accord- 
ing to the operation in the measure of every part, maketh 
increase of the body unto the edifying of itself in 
charity.” 

“ This, mamma,” repeated Georgina, is what made 
me exclaim, that there is but one true religion. And 
now the disunion which I find amongst us, and the daily 
divisions of contending parties, and also the opposite and 
contradictory doctrines which we hold on the most essen- 
tial articles of Christianity, make me fear, that neither 
protestantism, nor any shape nor form of it, can have a 
just or plausible claim, to be considered that one true 
religion.” 

“ That is true, Georgina,” rejoined Emilia, as she laid 
her work beside her on the sofa, ‘‘you are now on the 
right path, to arrive at the knowledge of the truth, and 
by steadily pursuing it, you will have no difficulty in find- 
ing out the one true religion. This characteristic mark 
of the true church viz. its Unity, was the first thing that 
induced me to reflect upon the endless varieties of pro- 


88 


FATHER JONATHAN. 


testantism, and the first step towards my conversion to the 
catholic church.” 

Lady Inglis, evidently sensible of the disunion among 
protestants, and of the endless variety of the creeds, and 
formulas, to which they adhered, felt the overwhelming 
force of Emilia’s remark, and acknowledged that her con- 
fidence in protestantism, was every day growing weaker 
and weaker. 

“ And my confidence, mamma, in the Catholic church, 
is every day growing stronger and stronger,” added 
Georgina. 

“ I am not surprised,” said Emilia, since, in the 
catholic church alone, that mark of unity is discernible, 
which forms so essential an ingredient in the church of 
Christ.” 

“I agree with you,” said Lady Inglis to Emilia, ‘‘that 
the church of Christ is one, that is, that it must have 
unity, but as yet I must confess with protestants, that I 
do not see, why that church is not to be considered in- 
visible, and why it should not contain persons of every 
religion, provided they be true believers.” 

“ That is to say,” replied Emilia, “ that you have no 
reason sufficient to convince you, that there is a visible, 
tangible, corporal body of Christians forming the true 
church ; and again, that — no matter how persons differ 
in fundamentals, or non-fundamentals — no matter whether 
they believe in Jesus Christ as the second person of the 
blessed Trinity, or reject that belief as idolatrous ; — no 
matter whether they reject sacraments as magic charms 
and superstitions, or believe them as institutions of Christ, 
and as channels through which flow divine grace and 
mercy to heal the wounds of the soul, and to cleanse it, 
from whatever stains it may have contracted;— no matter, 


OR THE SCOTTISH CONVERTS. 


89 


in a word, what absurdities they may believe, or what 
contrary opinions they may hold, though believing such 
absurdities, and maintaining such contrary opinions, they 
actually are, and continue to be true believers. No, 
Madam, it is impossible ; ‘ a house divided against itself 
cannot stand’, nor can such a medley make up the true 
church of Christ. ^ The church of Christ, were this 
principle once admitted, would resemble a menagerie of 
wild beasts, tearing and devouring one another, rather 
than the ‘one sheepfold of the one shepherd.’ Truth, 
Madam, is essentially one, and, therefore, true believers 
must hold that one truth, in order that they may be 
members of the one true church, and professors of the 
one true religion.” 

“ But, Emilia,” replied Lady Inglis, “ how can we 
know that there is one true visible church upon earth ? 
and supposing even that there is, how can we know which 
is that true visible church ? Would it not be more reason- 
able to suppose, that there is salvation in every church, 
provided its members lead a good moral life, and keep the 
commandments ?” 

“ You seem. Madam,” said Emilia (pleased at the 
anxiety of Lady Inglis, to arrive at a knowledge of the 
truth), “ to be intent upon keeping me to my promise, 
about giving you correct informations regarding the 
catholic church, and regarding its peculiar claims to be 
the true church.” 

“ I should feel most happy,” rejoined Lady Inglis, “ to 
receive every information regarding both the one and 
the other.” 

“ And I shall endeavour to redeem my promise, and 
to prove to your satisfaction, first, the existence of a 
visible church ; secondly, that that visible church is the 


90 


FATHER JONATHAN, 


Roman catholic church ; and thirdly, that there is no 
other church, in which man can rationally remain, or ex- 
pect salvation. 

“ From the instructions which I have received from Fa- 
ther Jonathan, I conceive a visible church to be a church 
or society composed of visible persons, united under a 
visible head upon earth, whose members profess externally 
the truths of divine faith, which truths they believe inter- 
nally, as it is said, ‘ with the heart we believe unto justice, 
but, with the mouth confession is made unto salvation.”' 

“ That is precisely what I also mean by a visible 
church,” said Lady Inglis. ' 

“ So far, therefore, we agree upon the nature of visi- 
bility,” returned Emilia, “and I have now to show, that 
the church always was, and shall ever continue to be 
visible. 

“ The fourth chapter to the Ephesians, which Georgina 
has just read, furnishes excellent reasons to convince us, 
that the church of Christ is not only one, but, that it is 
also visible. The church of Christ, must necessarily be 
either visible or invisible ; that is it must, or it must not, 
be the object of our corporeal vision; there is no alterna- 
tive, for, it is admitted by all, that there are only two 
kinds of substances, viz., spiritual and material; that ma- 
terial substances can be the objects of corporeal vision, 
and that spiritual substances cannot be the objects of cor- 
poreal vision. For example, we admit, .that man is com- 
posed of two substances, viz., soul and body ; the soul spi- 
ritual, or invisible, the body material or visible : to par- 
take of both these natures, is to be invisible and visible ; 
invisible as regards the soul or spirit, and visible as re- 
gards the body or the matter. Now, bearing this carefully 
in mind, let us examine the testimony, which proves the 


OR THE SCOTTISH CONVERTS. 


91 


existence of a soul and a body in the church of Christ, 
and consequently its visibility. St. Paul after exhorting 
the Ephesians, to walk worthy of the vocation in which 
they were called, with humility, patience, mildness, and 
charity, tells them, not indeed, that they should follow the 
example of protestants of the present day, nor, that of 
the jarring and wrangling sectaries which preceded them, 
but, to be careful to keep the unity of the Spirit in the 
bond of peace. How unlike is the disunion among pro- 
testants of the present day, — I mean religious disunion, 
to this unity of the Spirit in the bond of peace !” 

“ But, Emilia,” urged Lady Inglis, “this proves only 
what protestants assert, viz.^ the invisibility of the church.” 
“It proves,” said Emilie, “the spiritual or invisible part 
of the church : but, I have not as yet concluded my ar- 
gument. The apostle continues, and, as if to confound 
the authors of this charge of disunion in the true church, 
and to refute their arguments against the church’s visi- 
bility, emphatically declares, that there is but ‘one body 
and one spirit, as you are called in one hope of your call- 
ing. One Lord, one faith, one baptism.’ This, Lady 
Inglis, is a most convincing and invincible proof, of the 
visibility of the true church ; and the combined ingenuity 
of man will labour in vain, to infer other than the visibi- 
lity of the true church, from the texts above mentioned.” 

Upon this Georgina said, “I am as firmly convinced, 
Emilia, of the visibility of the church, as I am of the vi- 
sibility of any other body, which is the object of my 
vision ; for, what can be more plain and evident than this 
mode of reasoning ; viz., that whatever has a body and a 
soul is visible ; but the church has a body and a soul ; 
therefore the church is visible.” 

“ Your reasoning, my dear Georgina, seems very good,” 


92 


FATHER JONATHAN, 


said Lady Inglis, “ but, supposing the church, at the time 
in which the apostles had written, was visible, may it not, 
since, have fallen into corruption, and therefore, have 
become invisible ?” 

“No,” replied Emilia, anticipating Georgina’s answer, 
“ the true church could not have fallen into corruption, 
for the very plain and obvious reason, that the gates of 
hell shall not prevail against it, (Math. xvi. 18) which, 
undoubtedly, would have prevailed against it, if it could 
have fallen into corruption. But the fourth Chapter to 
the Ephesians, affords other proofs of the visibility of the 
one true church : it says in the eleventh and subsequent 
verses, ‘ And he gave some, apostles; some, prophets ; and 
other, some evangelists, and other, some pastors and doc- 
tors ; 12. for the perfecting of the saints, for the work of 
the ministry, for the edifying of the body of Christ ; 
18. until we all meet in the unity of the faith, and of the 
knowledge of the Son of God. Thus we see have been 
given to the church, apostles, prophets, evangelists, pas- 
tors and doctors ; and for what purpose have they been 
given? is it not as St. Paul declares, for the perfecting of 
the saints, for the work of the ministry, and for the edify- 
ing of the body of Christ, that is, of his church. Yes, 
these different orders of apostles, prophets, pastors, &c., 
were given to preach, to teach, and to convert to the church 
persons with bodies like themselves, ‘ growing up in him 
who is the head, even Christ:’ so that these different 
bodies, believing in one Lord, one faith and one baptism,’ 
would be ‘ no more children tossed to and fro, and carried 
about with every wind of doctrine,’ but, would form one 
body, — one church of Christ, ‘ from whom the whole body 
being compacted, and fitly joined together, by what every 
joint supplieth, according to the operation in the measure 


OR THE SCOTTISH CONVERTS. 


93 


of every part, maketh increase of the body unto the 
edifying of itself, in charity.’ What a glorious testimony 
of the unity of the true church, and of its visibility ! The 
apostles, prophets, evangelists, pastors, doctors, and per- 
sons converted by their preaching, teaching, and evange- 
lizing, were linked together in the bond of peace, and they 
formed but one body, which composed of visible persons, 
must be necessarily visible.” 

“ But how long,” said Lady Inglis, “was it to continue 
in this state of visibility ?” 

“This,” replied Emilia, “the apostle answers in these 
words, ‘until we all meet in the unity of faith,’ that is, 
until all the faithful meet, which will take place only at 
the end of the world, since then only, shall they come to 
a perfect knowledge of God, as then they shall see him 
face to face, and know even as they are known. Thus I 
have shown from clear and indubitable authority, that 
there is one, true, visible church upon earth ; and I shall 
next prove, that that one true, visible church is the ca- 
tholic church.” 

“ That is what I would be very anxious to know,” said 
Georgina, drawing closer to Emilia. 

“ I shall then endeavour to gratify your anxiety,” re- 
turned Emilia, as she was commencing to prove the truth 
of the catholic church. 

“ That church,” she said, “ which has been established 
by Christ, is the true church ; but, the catholic church 
has been established by Christ : therefore, the catholic 
church is the true church.” 

“I am willing to confess, Emilia,” said Lady Inglis, 
“ that our Saviour established a church ; and that that 
church is the true church. I am also convinced from your 
reasoning, that that true churcli is visible *, but, I do not 
9 


94 


FATHER JONATHAN, 


as yet see, why I should consider the catholic church alone 
to be that true visible church.” 

‘‘ I am glad, that we agree so far,” rejoined Emilia ; 
‘‘ but, I am not surprised, that you do not consider the ca- 
tholic church to be the true church of Christ, as you have 
always heard the contrary. But, we must patiently aud 
dispassionately enquire into the ‘ why’ catholics do con- 
sider their church the true church, and after paying due 
attention to these circumstances, we shall be better able to 
judge, whether they have just and good reasons inclining 
them to such considerations.” 

I confess, that I am almost impatient in making this 
enquiry,” said Lady Inglis, ‘‘though I believe it to be of 
the utmost importance, especially to one who is in a state 
of uncertainty about the truth of her religion, and conse- 
quently about the true way of worshipping her Maker.” 

“ It would seem, Lady Inglis,” answered Emilia, “ that 
you entertain a secret dread, of finding out by such an 
examination, that you will be bound to become a ca- 
tholic.” 

“ Yes,” said Georgina, understanding the playful 
manner of Emilia, “Mamma is afraid, that her examining 
the doctrine of the catholic church, will make a papist 
of her.” 

“Well,” said Emilia, “as I had been in the very same 
state of mind, I shall endeavour by depicting papacy in 
its true colours, to prevent her from ever becoming a 
papist.” 

Here, Lady Inglis and Georgina, smiled at the play- 
fulness of Emilia, but, she assuming a more serious 
countenance, continued her former argument. 

“ To return to my proofs of the catholic church, being 
the church established by Christ, I have to state, that, 


OR THE SCOTTISH CONVERTS. 


95 


.either the catholic church is that true church, or, there is 
no true church ; there is no alternative : for, the true 
church, as I have shewn, must be visible and one ; and it 
must exist from the time of Christ, otherwise, it could not 
be proved to be established by Christ. Now, I would ask, 
what sect of protestants can shew, or even can claim that 
it was always visible from the time of Christ, or, that it 
was always one, that is to say always united in religious 
belief. Nay, I would ask, at what time, or after what 
manner, they had been converted to protestantism ; 
whether they had been converted by the preaching of 
Christ, or of his apostles, whether publicly or privately, 
whether it had been by night or by day, whether on going 
to bed at night good sound catholics, they had been con- 
verted before morning to protestantism, whether, — but, 
as such pretensions are so extraordinary, and so unbecom- 
ing a rational individual, I will merely request to be in- 
formed, on what grounds can protestants believe in the 
ever varying doctrines of the protestant church, as pre- 
vious to the sixteenth century, there was not a single 
protestant, properly so called, in existence, or ever, till 
then heard of in the Christian world ? No such thing as 
protestantism therefore existed, and consequently, any 
shape or form of it, could not constitute a whole, or any 
portion, of the true church of Christ. The date of pro- 
testantism is admitted by every enlightened and impartial 
historian, no matter what his profession, to derive its 
origin from the reformation, that is, from the fact of the 
disobedience of a few refractory members of the catholic 
church, to the lawful authority of its ministers, and of 
their protesting against that authority, concerning which, 
Our Divine Lord has declared, ‘he that heareth you 
hearetli me, and he that despiseth you, despiseth me, and 


96 


FATHER JONATHAN, 


he that despiseth me, despiseth him that sent me/ The 
name of protestant was not applied to any particular sect, 
previous to the year fifteen hundred and twenty-nine, 
on which year they received the name of protestant, from 
their protesting against a decree of Charles the Fifth, the 
substance of which was to put down the seditious and bad 
spirit of his subjects, originating from the doctrines and 
the impieties of Luther and the other reformers, about 
whom I shall make some remarks on the following evening. 
I shall therefore defer it, for the present, as it would, 
perhaps, exhaust your patience, and my controversial 
prowess, were I to broach it on this evening.’* 

‘‘ I am satisfied,” said Lady Inglis, as what you have 
explained already of the catholic church, affords, at least 
sufficient matter for one night’s reflection.” 

‘‘ And on to-morrow evening, Emilia, we will be glad 
to hear something about the first beginning of the pro- 
testant religion, aud about the sainted gentlemen of the 
reformation,” added Georgina. 

“ You shall be satisfied, as far as it depends on me,” 
rejoined Emilia, and upon this they parted for the night. 


OR THE SCOTTISH CONVERTS. 


9T 


CHAPTER IX. 

With haughty looks, and sinful pride, 

The impure Luther stands ; 

More haughty still, when by his side, 

He views th’ apostate bands. 

The following day, faithful to her promise, Emilia 
addressed herself to Lady Inglis and Georgina, in the 
following manner : 

“To show you that the reformation, so called, was not 
the work of God, and has no right to be so considered, 
I will, according to my promise, give you a brief sketch 
of the life and conduct of some of the first reformers. 
Martin Luther, to whom is generally conceded the title 
of archreformer, and who, were he the instrument in the 
hands of God, of a reformation — the work of God, should 
be a person of more than ordinary sanctity, was a most 
abandoned and flagitious character. He, it is a well 
known fact, was a catholic, and an Augustinian friar. 
He was born at Isleben in Saxony, in the year fourteen 
hundred and eighty-three, and by becoming a protestant, 
broke his vow of chastity, and induced, in the year fif- 
teen hundred and twenty-five, Catharina Boren, a nun, to 
violate her’s, to whom he was married, or rather, — 
(as he solemnly vowed to lead a single and chaste life) — 
with whom he lived in the damnable sin of fornication.” 

“But, Emilia,” said Lady Inglis, “is not marriage 
honorable in all, and the bed undefiled, and, therefore, 
was not Luther justified ?” 

“ Marriage, madam, is honorable in all in itself, but, 
there may be circumstances which would render it highly 
9* 


98 


FATHER JONATHAN, 


criminal and dishonorable : such had been the case with 
Luther, and with Catharina Boren, whom he had seduced, 
for, they had solemnly engaged themselves to lead single 
and chaste lives, that they might in this manner, which 
is the most perfect, according to St. Paul, give more glory 
to God, and advance more in the road to perfection. This 
conduct had been notoriously bad, and directly opposed 
to the plain texts of the sacred scripture ; for, in the first 
place, we read, in the book of Numbers, thirtieth chapter 
and fifth verse, ‘ If any man make a vow to the Lord, or 
bind himself by an oath, he shall not make his word void ; 
but, shall fulfill all that he promiseth,’ and again we read 
in the forty ninth psalm, ‘ pay thy vows to the Most 
High.’ And in the seventy fifth psalm, ‘ vow ye, and 
pay to the Lord your God.’ Therefore, Luther was 
bound to keep his vow, he violated the law of God in 
breaking it, he was guilty of a most grievous sin in se- 
ducing a nun to violate her vow, and his conduct in this 
alone, furnishes to every rational and well disposed 
Christian, just grounds to suspect a religion, founded by 
such a notorious character, and to abhor the idea of a 
reformation, brought about by a person, who lived in such 
open opposition to the law of God, and at such utter 
variance, with the clear and undeniable texts of the sacred 
scripture. A thousand other things might be adduced, to 
show the impious and wicked life of this apostate monk, 
but, I shall not offend your ears, nor pollute my lips, by 
giving expression to them. 

“ Calvin, another of the reformers, was once a catholic, 
he was born at Noyon in fifteen hundred and nine, and 
died at Geneva in fifteen hundred and sixty-four. After 
Luther had commenced the reformation, Calvin aposta- 
tized, and leaving the charge, with which he had been in- 


OR THE SCOTTISH CONVERTS. 


99 


trusted, he spread his impious errors in Geneva, France 
and Switzerland. He was a most flagitious, cruel, and 
abandoned character. He had condemned Michael Ser- 
vetus, a Spaniard, to be burned alive for opposing his 
doctrines ; together with many others, whom he caused 
either to be put to death, or to be banished. Conrad 
Schlussemberg in Calvin. Theol. 1, 2, page 72, says, 
that ‘ he was branded by the publick authorities at Noyon, 
on account of his scandalous and abominable crimes.' The 
same author says of his doctrine of predestination, that 
it is horribly injurious to God, and most destructive to 
man. According to Calvin’s theology, folio forty-sixth, 
the forementioned author says, that ‘ God would be a most 
cruel tyrant ; and the devil would be no longer to blame 
for lying, but, God himself would be the father of lies.’ 
John Harem, apud Petrum Cutzenium, one of Calvin’s 
own disciples, and who, by no means, can be accused of 
testifying in favour of catholicity, says, that he, that is, 
Calvin, died a most horrible and wretched death ; these 
are his words. “ Calvin, first tortured with pains, and 
worn away by consumption, ending his life in despair, died 
of a most vile and loathsome disease, which God threa- 
tened to inflict upon rebellious and accursed wretches. 
And I, beholding with my own eyes, give this most true 
testimony, of his wretched and tragic death and destruc- 
tion.’ Many other things are recorded of him, shocking 
to human ears; it is enough, however, for our present 
purpose, to know that he was an apostate, a flagitious 
character, a blasphemer, a murderer, a preacher of sedition, 
an impenitent sinner, and not only branded for his crimes 
himself, but, a firebrand, who burnt up by his impious 
doctrines, the seed of divine truth, in Geneva, in France, 


100 FATHER JONATHAN, 

in Switzerland, and wherever they had the misfortune of 
being propagated. 

“Zuinglius, another of the reformers, was a catholic. He 
was born at Zurich, and served as a priest for some time 
in the canton of Glaris; he apostatized, and openly 
avowed his impious doctrines, in the year of our Lord 
Fifteen hundred and sixteen, or thereabouts. In paranes. 
ad Helvetios, book 1, 113 page, he says of himself, ‘ I 
cannot dissemble the fire of incontinence which burns 
within me, since it is true that its effects have already 
brought upon me the disgraceful reproach of the churches.' 
Brentius, who is applauded by the protestant Bishop 
Jewel, in his ‘ recognitio prophetica et apostolica in fine,’ 
says, ‘that the doctrines of the Zuinglians are devilish, 
and full of impieties, of depravities, and of calumnies.’ 
Luther says of him (in tome the second, folio thirty-sixth) 

‘ Zuinglius is dead and damned, wishing like a thief and a 
robber, to bring others by force of arms to partake of his 
errors.’ 

“ He opposed the doctrines of Luther on predestination, 
and maintained, that man could save himself, without any 
other help, save his own free will and natural prowess. 
He also opposed the doctrines, both, of Luther and of 
Calvin, upon the Eucharist or Real Presence : he said, 
that bread and wine were only symbols, or simple signs 
of the body and blood of Christ, while Calvin maintained 
that by receiving the bread and wine, we received by faith 
the body of Christ ; and Luther, that with the bread and 
wine we really and indeed received the same sacred body. 
What blessed reformers ! what worthy disciples of Him, 
who declares by His apostle, that there is but one Lord, 
one faith and one baptism ! ! and who declares, that if any 
be contentious, the church of God has no such custom : 


OR THE SCOTTISH CONVERTS. 


101 


what f;iithful preservers of the unity of the Spirit, in the 
bond of peace ! ! ! 

“Melancthon was also a catholic, and it is said of 
him, that upon his mother asking him, whether she should 
seek a safer asylum among some of the new creeds, then 
so much in fashion, he answered her by saying, that the 
catholic Church was the safest, but that the Protestant 
churches were the most convenient. 

“ Carlostadt was another apostate from the catholic 
church, in which he was archdeacon. He was the first 
notorious reformer, who married at the time of the refor- 
mation, the first, at least, among the archreformers. This 
man, as Lutherans say of him, was a brutal, ignorant man, 
more like a Jew, than a Christian. This is the character, 
that Melancthon, remarkable for his sincerity, gives him. 
The quarrel that took place between Luther and Carlo- 
stadt, is remarkable, they dilfered on the real presence, 
and meeting at Jena, Luther laid a wager with Carlostadt, 
that he would not write against him, which Carlostadt 
receiving, put it into his pocket, promising to write. At 
their parting, Luther, by way of farewell, said, ‘may I see 
thee broken on a wheel to which Carlostadt replied, 
‘mayest thou break thy neck before thou leavest town.' 
(Epis. Luth. ad. Arg.)” 

What beautiful traits, in the characters of the apostles 
of the reformation ! 

“ Knox, another of the sainted reformers, was a catholic, 
a monk, and a priest. He was a disciple of Calvin, from 
whom he received those principles, which were attended 
with such fatal consequences upon their introduction to 
Scotland. Anarchy, treason, and revolt, marked the de- 
solating progress of this apostate monk, — he inflamed the 
angry passions ; — he excited the people to bloodshed and 


102 


FATHER JONATHAN, 


massacre ; — he renounced, and he exhorted the people to 
renounce, all allegiance to their lawful sovereign, the 
amiable Mary, Queen of Scots, who, afterwards became 
the innocent victim, of his fiendish malice, and diabolical 
wickedness. Yes, the mild and gentle Queen of Scots 
was murdered by the barbarity of the saintly head, of 
the Episcopal church of England — the antipopish Queen, 
and by the instrumentality of Knox, who betrayed his 
lawful sovereign, by withdrawing, from her the allegiance 
of her subjects. Who of Scotland’s children, does not 
shed a tear, upon beholding villany thus triumphant, and 
upon beholding Scotland’s Queen, through the base 
hypocrisy of such an individual, compelled to ascend the 
scaftbld in England’s capital, and there suffer a most cruel 
and ignominious death. But, Scotland, though many of 
thy children, in an evil hour, were led astray by those in- 
human vultures, still, thou wert not lost to all sense of 
honor and of shame ; and thou wilt yet, in tears, deplore 
such inhuman deeds, and pour down, upon the heads of 
thy cunning deceivers, well merited execration.” 

‘‘ Now, I ask, should such a set of lying, hypocritical, 
cruel, proud, rebellious, disobedient, and impure individ- 
uals, as were these traders in religion, should these, I say, 
possess the confidence of rational and thinking individ- 
uals ? No, I say, a thousand times, no. Men whose first 
act was to cry out against the lawful authority, especially 
when that authority was not abused, such men should not 
be trusted ; — the example of vow-breakers should not be 
followed, — men who professed that they cared neither for 
king, prince, nor devil should be shunned, as disobedient 
and accursed wretches ; for, authority or power is a terror 
to the evil, and not to the good, and therefore, they who 
disown authority, are necessarily evil, and as such, the 


OR THE SCOTTISH CONVERTS. 


103 


enemies of true religion, and of God. But, why should 
persons continue in a religion, if that religion had, for its 
origin, such infamous and abandoned characters, who had 
employed the talents God had given to them, for the sub- 
version of his religion ? These deluded and wicked men, 
would not certainly be selected, by the Almighty, to reform 
his religion, even though it required reformation ; but, it 
could not require reformation, as it could never cease, to 
be what Christ made it, viz. “the pillar and ground of 
truth,” and since it could never cease, to be the spotless 
and undefiled spouse of Christ, against whom the gates 
of hell shall never prevail, and with whom he promised to 
abide for ever. 

“ The faith of the church, — the spouse of Christ, was 
ever unchanged and unchangeable; the reformers, there- 
fore, who endeavoured to change the faith of the church, 
or rather, who, like wandering stars, have left the beaten 
track, and lost themselves in the wilderness of their 
corrupt fancies, had been guilty of the most glaring and 
blasphemous impiety; an impiety equally impugning the 
veracity of the Son of God , and the sanctity of his faith- 
ful and beloved spouse, viz. the catholic church. But, 
these men, should, at all events, prove that they had a 
mission to carry on the work of reformation ; for, ‘how,’ 
as the sacred scripture declares, ‘ can they preach unless 
they be sent.’ Now, that mission by which they would 
be authorized to preach, should be either ordinary, or 
extraordinary; an ordinary mission or sending means, 
that a person receives an authority, as Timothy from 
St. Paul ; an extraordinary mission, such as the missions 
of Christ, of Moses, &c., must be proven as they were, by 
miracles. Now, which of these missions had the reformci s? 
Had they an ordinary mission, to preach the reformation? 


104 


FATHER JONATHAN, 


No, for they had received, from the catholic church, a 
mission to teach the catholic religion, and not to preach 
against it. Luther acknowledged that he stood alone for 
a long time, as much as to acknowledge, that, before that 
time, his doctrine was unknown, and unheard of. The 
first reformers had no extraordinary mission to reform 
the catholic religion ; for an extraordinary mission is 
proved by miracles, which they had not done ; therefore, 
they had no mission to preach, or to teach, or to propagate 
their new fangled doctrines ; therefore, they were self- 
constituted, and as God himself declares, ‘ they ran and 
he had not sent them.’ From the proofs I have already 
given, it follows that as the catholic church was always 
visible, and always one, and always opposed to every 
novelty, it must have been established by Christ, and 
therefore preserved from falling into corruption by the 
promise of Christ. I shall defer to the next evening, my 
proofs of salvation being found only in the true church.” 


OR THE SCOTTISH CONVERTS. 


105 


CHAPTER X. 

Hail, ark, in which alone is found 
Sweet halcyon repose ; 

In thee we trust, when foes abound, 

In thee, we’re safe from foes. 

The subject, on which I promised to speak to you on 
this evening, is, that salvation is only in the true church, 
which true church I have proved to he the catholic church, 
I shall, therefore, endeavour to prove to you on this 
evening, that in this true catholic church alone, salva- 
tion is to be found. 

“ Salvation is to be found only in that church which 
has been established by Christ ; but, the catholic church, 
as I have already shown, is the only church that has been 
established by Christ; therefore, salvation is to be found 
only in the catholic church.” 

“ Can it be imagined that salvation belongs exclusively 
to the catholic church ?” exclaimed Lady Inglis, terrified 
at the idea of remaining so long in a church, in which it 
would be impossible to find salvation. 

“ It is not merely a matter of imagination,” returned 
Emilia, ‘‘but a matter of absolute certainty, that salva- 
tion belongs exclusively to the catholic church, and that 
those that are to be saved, are daily added to that 
church.” (Acts ii. 47.) 

“ But, is not this too harsh a doctrine to be held or de- 
fended by any body of Christians?” rejoined Georgina. 

“The truth must be held at all times, Georgina,” ans- 
wered Emilia. “Previously to my thorough acquaintance 
10 


106 


FATHER JONATHAN. 


■with the doctrines of the catholic church, I was of jour pre- 
sent opinion; but, since, I have been instructed in its prin- 
ciples, I onlj wonder, why I should have so long refused my 
willing assent to this great and saving truth ; for, if the 
catholic church be the true church, it follows, that in the 
belief of the catholic church, is salvation. And again,” she 
continued, “ is not this truth every bit as harsh, or rather 
synonimous with the former, viz., that ‘without faith it is 
impossible to please God now, this truth supposes the be- 
lief of the catholic church, for, how can a person have true 
faith, if he believe not the true church ? It follows, there- 
fore, that in order to have the faith pleasing to God, we 
must be catholics ; or, in other words, that one of the ar- 
ticles of the faith pleasing to God, is to believe the catholic 
church.” 

“ What then,” replied Lady Inglis, ‘‘shall become of 
those persons who lead good moral lives, and who con- 
scientiously believe that their church is the true church : 
shall they also be lost?” 

“ To this, I answer, in the first place, by quoting the 
words of the Saviour ; ‘ without faith it is impossible to 
please God,’ but, as it is required by our faith, to hear 
and believe the church ; we may say on the same grounds, 
that without believing the true church, ‘ it is impossible 
to please God.’ In the second place, with regard to such 
persons, two things are to be considered ; viz., whether 
their conscience be an upright, well-regulated one, or, a 
willfully erroneous conscience, that is, vincible or invin- 
cible. Vincible ignorance is what can be overcome by 
ordinary exertion, or diligence : invincible ignorance is 
that which cannot be overcome by ordinary exertion, or 
diligence. Now, if a man, who supposes that his church 
is the true church, be in a state of vincible ignorance, he 


OR THE SCOTTISH CONVERTS. 


107 


cannot be legitimately excused, because that ignorance 
being vincible, he could and ought to overcome it. Again, 
if a person be in a state of invincible ignorance, he may 
be excused, as he could not overcome it, since no person 
is bound to what is impossible. The catholic church does 
not judge of, or condemn any individual, for following 
the dictates of a well regulated conscience ; on the con- 
trary, it tells them, that, whoever does not follow such a 
conscience, ‘ builds to hell.’ Catholic theologians are of 
opinion, that, ‘ if persons, having a sincere desire to know 
the truth, and to embrace it when known, should happen 
to die, before they had been actually received into the 
body of the faithful, or true church, they would be saved, 
as they were catholics in desire, and therefore, though 
not externally received, were, however, belonging to the 
soul of the church. But, I fear, from the great facility 
of knowing the truth, that there can be comparatively 
few, in this state of invincible ignorance, and consequently, 
comparatively few, who can, on this ground, expect salva- 
tion.” 

“ But,” inquired Lady Inglis, “ do not catholics lay 
themselves open to the charges of cruelty, and selfishness, 
when they declare, that, salvation is to be found only in 
the true church ?” 

“No, madam, no more than Christ, can be accused of 
cruelty or selfishness, when he declares, that ‘ without 
faith it is impossible to please God;’ or, when he says, 
‘ he that despiseth you, despiseth me or, again, when he 
says, that, he that will not hear the church, let him be to 
thee, as the heathen and the publican.” 

“ No person dare deny,” said Lady Inglis, “that Christ 
is neither guilty of cruelty, nor selfishness, in admonish- 


108 


FATHER JONATHAN, 


ing the world of the dangers of unbelief, or of disobe- 
dience, as he has done in the texts above mentioned.” 

But, madam,” replied Emilia, ‘‘ catholics by declar- 
ing, that salvation is to be found only in the catholic 
church, do precisely the very same ; they admonish the 
world of their danger, of dying without the pale of that 
church, which they are bound to hear, under pain of 
being considered heathens and publicans ; and, therefore, 
they are free, not only from the calumnies invented 
against them, but, are practising one of the most sublime 
virtues, which Christianity inculcates.” 

‘‘ Charity, I think, is one of the noblest virtues of the 
Christian religion,” answered Lady Inglis, and how do 
you shew me, that catholics are not wounding charity, in 
the doctrine of exclusive salvation ?” 

“You must acknowledge,” said Emilia, ^‘that our 
Saviour was charitable, or rather charity itself, and he 
says, that ‘ he that believeth and is baptized, shall be 
saved, and he that believeth not shall be condemned 
therefore, if our brethren be in error, I think it is the 
height of charity to warn them of their errors, and to 
bring them to a knowledge^of the true faith.” 

“I candidly confess,” said Lady Inglis, ^Uhat your 
reasoning appears to me, to be very clear and convincing, 
and I think that your position cannot be reasonably 
denied.'^ 

“It cannot be denied with any shew of reason,” re- 
peated Emilia, “for, does not right reason teach us, 
that it is more charitable to warn a person of the danger 
to which he is exposed, when there may be chance of 
escaping, than to allow him to remain insensible of the 
danger, till he has no possible chance of escape ? But, 
do not protestants, much as they decry this principle, act 


OR THE SCOTTISH CONVERTS. 


100 


in precisely the same manner ? Presbyterians, in their 
confession of faith, declare, that, in their church alone, 
salvation is to be found. Episcopalians make a similar 
declaration, in one of their thirty-nine articles, viz., in 
the eighteenth, that, the episcopal church, is the only 
church, in which a person can be saved. Now, in the 
supposition, that the catholic church had but an equal 
claim with any of the forementioned, still, would she be less 
cruel, than they ; for, as the members of the catholic church, 
far exceed in number all, or any, of the different communions 
of protestants, she would admit a proportionably larger 
number to be capable of salvation. Thus, the cruelty of 
which catholics are accused, is a mere calumny, and 
comes with a very bad grace from the members of the 
presbyterian, or episcopalian churches. Does not a 
follower of Calvin, with a very bad grace, accuse catholics 
of cruelty, when their founder, John Calvin, cruelly put 
to death Servetus and Cruet for denying his doctrines ? 
Or a follower of Zuinglius, who, for similar reasons, passed 
sentence, on Felix Mans, executed at Zurich ; or a follower 
of Luther, who passed sentence of excommunication, or 
something worse, upon both Zuinglius and Calvin, by de- 
claring that they were ‘ damned souls and heretics for 
whom it is not lawful to pray.’ ” (Epis. ad. Argen.) 

“They had no right to act in such a manner, and 
especially, they had no right to force any person by such 
means to adopt their opinions,” remarked Georgina. 

“That is true, Georgina,” replied Emilia, “the ca- 
tholic church never claimed such a power, nor do her 
theologians pretend^ that she has a right to compel any 
person to receive her doctrine ; but, she has always claimed 
the right of judging sound doctrine from heresy, and of 
pointing out what is heresy, and what is not heresy, to 
10 * 


no 


FATHER JONATHAN, 


her children. Now, she tells us, that heresy is one of the 
sins which exclude from the kingdom of heaven, as we 
read in (Gal. v. 20,) and that it is of such a heinous 
nature, that a man who is a heretic, after the first and 
second admonition should be rejected. (2 Tim. iii. 10.) 

“ Now, on what ground should such a person be rejected, 
except that being a heretic, that is, a person obstinately 
persevering in the belief of doctrines, contrary to the ca- 
tholic faith, he cannot be saved ? 

“This has always been the belief, of the fathers of the 
church. St. John Chrysostom of the fourth century, 
says: ‘We know that salvation belongs to the church 
alone, and that no one can partake of Christ, nor be saved, 
out of the catholic church and faith.’ St. Cyprian, of the 
third century, says, in his book on Unity, that ‘ he cannot 
have God for his father, who has not the church for his 
mother.’ But, it would be an endless task, to multiply 
the opinions of the holy fathers, on this point of catholic 
doctrine, I shall only conclude by saying with St. Cy- 
prian, that ‘ if any one would escape the deluge out of 
Noah’s ark, he who is out of the church, may also 
escape.’ ” (ibidem.) 

“That is,” said Georgina, “a person, who is neither in 
the body, nor in the soul of the church.” 

“ Yes,” replied Emilia. 

“I am convinced,” repeated Georgina, “that theca, 
tholic church is the ark, in which salvation is to be 
found, and that, to be in the true way of salvation, I 
must be a catholic. I do not see, how I can remain a 
protestant any longer, convinced, as I am, of the truths 
of the catholic religion.” 

Emilia, delighted at this unexpected revolution in 
Georgina’s sentiments, towards a religion which hitherto 


OR THE SCOTTISH CONVERTS. 1 11 

she SO much abhorred, said, If every presbyterian, 
would carefully and impartially, examine the catholic 
doctrine, they would, in like manner, become catholics.” 

“I must agree with you in this,” added Lady Inglis, 
“ that the catholics have reason on their side : and I 
would almost say, that you nearly persuade me also to be 
a catholic, for, I cannot relish the many contradictions 
and inconsistencies of the protestant communions. Some 
of these are so glaring, that they have not failed to awaken 
in my mind suspicions of presbyterianism, or rather of 
protestantism in general.” 

“Yes, mamma,” rejoined Georgina, “I fully concur 
with you in these remarks ; for, we insert, for instance, 
the Apostles’ creed, in our confession of faith : one of 
the articles of which is : ‘I believe in the holy catholic 
church and if we were asked, whether we were catholics, 
we would indignantly repudiate the idea of catholic, and 
at once make answer, that we were not catholics, but, that 
we were protestants, nay, that we were not only pro- 
testants, but, in order, that we might be distinguished 
from other sects, we would give ourselves the appellation 
of presbyterians.” 

“ That is true,” added Emilia, “you now see, how un- 
just it is, to condemn a system, without a thorough in- 
vestigation, and how true it is, that, the more we study 
the doctrines of the catholic church, the more solid 
reasons shall we find to become catholics.” 

“I see that plainly,” answered Lady Inglis, “ and I 
hope” — here, she was overpowered by her feelings, and 
her tears shewed her sincerity in hoping to have the 
happiness, of one day being admitted into ‘ the household 
of the faith.’ Georgina and Emilia felt similarly affected, 
and each, inwardly, gave thanks to God, for this wonder- 


112 


FATHER JONATHAN, 


ful change, effected by his grace and mercy. Emilia, at 
length, broke silence, and said : 

“I think now, ladies, that I have redeemed my promise, 
and I shall conclude, for this evening, by merely stating, 
that I have proved, firstly, that our Saviour established 
one true visible church : Secondly, that that one true 
visible church is the catholic church ; and thirdly, that, 
out of that true visible catholic church, we cannot 
ordinarily 'expect, nor find salvation. Nothing now re- 
mains, but, that each argument, brought forward to prove 
the truth of these different propositions, would be well 
and carefully examined, and that, after such an examina- 
tion, we would give to them our assent, or a reason of our 
dissent.” 

‘‘ I am convinced of the truth of each of the foregoing 
propositions,” replied Lady Inglis, ‘‘ and I expect, that, 
at our next meeting, you will have the goodness, to 
explain the nature of the sacraments of the catholic 
church ; as in the way they are administered by catholics, 
they are represented by the opponents of catholicity, to 
be nothing, save magic charms and superstitions.” 

“ Yes, madam,” returned Emilia, ‘‘they are represented 
as such, by persons, who know nothing about them, as I 
shall shew you, when we come to speak of the nature and 
properties of a sacrament.” 

“I shall be most happy, to be instructed, at our next 
meeting, on the sacraments of the catholic church,” added 
Georgina. “ But, I think, that we should withdraw for 
the present, and refresh ourselves with a little sleep, after 
such a lengthened discussion.” 

They had now retired to their private apartments, and 
there, in the fulness of their gratitude, they offered up 
their prayers to the Searcher of hearts, and thanked Him 


OK THE- SCOTTISH CONVERTS. 


113 


for his unspeakable bounties to bis creatures. Emilia, in 
the fulness of her heart, thanked Him for his bountiful 
goodness, in making her the instrument of instructing in, 
and leading Lady Inglis and her daughter to the know- 
ledge of the true faith. Georgina and her mamma, while 
the warm tears of gratitude to God, flowed down their 
cheeks, implored of the Divine Spirit to enlighten their 
understandings, and to soften their hearts, to receive the 
beautiful impressions of truth, for, without this heavenly 
influence, they felt, that their own exertions would be 
fruitless and inefifectual. 


114 


FATHER JONATHAN, 


CHAPTER XL 

Mystic channels of grace divine ! 

Thy healing powers we own ; 

To fill our souls with grace, is thine, 

From Great Jehovah’s throne. 

0, HAPPY solitude! how sweetly dost thou not become 
to those, in search of true wisdom ; to those who, retiring 
from the world’s troublous scenes, devote themselves to 
the pursuit of heaven and God. For them, thou breathest 
a fragrance altogether new, altogether celestial. They 
are refreshed by the dew of heaven, which thou strew'est 
upon their path ; to them thou appearest replenished with 
such sweetness, that the more they seek thee, the more 
enamoured of thee do they become. 0, thrice happy 
solitude 1 1 be thou my conductress, and assist me to 
contemplate the great and wondrous ways of Providence, 
that I may become wiser, and more virtuous, and more 
faithful to the Divine decrees. How true the words of 
the Divine Spirit, ‘ I will lead her into solitude, and there 
I will speak to her heart.’ Miss Elmford was enjoying 
some of those happy moments of solitude, and yet — call 
not those moments, solitude, during which the soul is con- 
versing with God, and listening to Divine counsel ; for, 
they are not solitary, 0 no, they are moments, dedicated 
to special communion with God, and to the society of the 
Angels, and of the just made perfect. But, as Emilia 
paced the beautiful and graveled walks of the garden, 
indulging in fond communion with God, Lady Inglis 
interrupted her musings, by reminding her of her promise 
on last evening. 

“I recollect, madam,” said Emilia, in one of those 


OE THE SCOTTISH CONVERTS. 


115 ' 


joyous moods, for wliich she was remarkable, “ that I was 
to give you some information regarding the existence and 
number of the sacraments, and I shall redeem my promise, 
as you seem disposed to trust me no longer.” 

“Well, Emilia,” said Georgina, as she advanced in 
time to hear the foregoing conversation, “let us retire 
under the wide-spreading foliage of the sycamore at the 
back of the garden, as it will be much more agreeable, on 
this evening, than the summer-house.” 

Emilia and Lady Inglis cheerfully assented to Geor- 
gina’s proposal, and they immediately repaired to the spot 
above mentioned. Seated on the soft velveted cushions, 
which nature bountifully supplied, and protected from the 
scorching rays of the sun, by the waving branches of 
sycamore, which were fanned by the gentle zephyrs, they 
enjoyed a most beautiful seat, with a most delightful and 
picturesque scenery. The country at this season of the 
year, presents a most beauteous aspect : the hills clothed 
with verdure; the lawns richly bespangled with flowers of 
every colour, and of every variety ; the groves of syc- 
amore, and fir, and elm, and beech, and of others con- 
genial to the soil, charmed the beholder, and elicited the 
strongest marks of his applause. From this enchanting 
spot, a vast expanse of land and wave, appeared in view, 
and the azure waters of the great deep stood still and 
motionless, without a rufile to disturb the smoothness of 
its glassy surface. In the far distance, Emilia observed 
a vessel nearing them, with sails of snowy whiteness, and 
moving with the most majestic grace and dignity. Gazing 
on it for a moment, she observed, 

“See yonder stately bark, how fleetly does she bound 
over the waters of the deep, and how majestically does 
she ride over its unrufiled waters. Ah, there do I behold 


116 


FATHER JONATHAN, 


an emblem, — a bright emblem of the spouse of Christ. 
Yes, the church of Christ resembles a well equipped 
vessel, prepared to encounter the ocean’s foaming billow, 
or, else, to enjoy a sail on its calm, unruffled waters. But, 
I am digressing from my subject, I had rather explain to 
you the nature, and the number of the sacraments.” 

“I shall be very glad,” said Lady Inglis, “to be in- 
formed of the nature, and of the number of the sacra- 
ments, as I recollect, that the church of Scotland, in its 
solemn league and covenant, designates, five, at least, of 
them, by no very honorable appellation.” 

“ To show, that the church of Scotland, is not orthodox 
in that particular, as well as in many others, I shall, in 
the meantime, content myself with the definition of that 
church, and prove to any reasonable mind, that there are 
no more, nor no less, than seven sacraments.” 

“ How does it follow from the definition of the church 
of Scotland, that there are no more, no^ no less, than 
seven sacraments ?” eagerly enquired Lady Inglis. 

“Nothing is more plain,” said Emilia, “for, it thus 
defines a sacrament. It says, that it ‘is a holy ordi- 
nance, instituted by Christ in his church, to signify, seal, 
and exhibit unto those, that are within the covenant of 
grace, the benefits of his mediation, to strengthen and 
increase their faith, and all other graces; to oblige them 
to obedience ; to testify and cherish their love and com- 
munion one with another ; and to distinguish them from 
those, that are without.’ Again it says, that ‘the parts 
of a sacrament are two; the one, an outward and visible 
sign, used according to Christ’s own appointment; the 
other, an inward atid spiritual graCe thereby signified.’ 
Now, a sacrament, being, according to the church of Scot- 
land, an holy ordinance, instituted by Christ, in his 


OR THE SCOTTISH CONVERTS. 


117 


church, to signify, seal, and exhibit the benefits of his 
mediation, to increase their faith, &c., and that holy ordi- 
nance made up of two parts, viz., the outward and sensible 
sign, used according to Christ’s own appointment; the 
other, an inward and spiritual grace, thereby signified, it 
follows, that, whatever has been instituted by Christ, in 
his church, to exhibit the benefits of his mediation, &c., 
and whatever is made up of two parts, viz., the outward 
sign, used by Christ’s own appointment, and the inward 
and spiritual grace thereby signified, is, and must essen- 
tially be, a sacrament.” 

That, I must confess, is the doctrine of the presby- 
terian confession of faith,” added Lady Inglis. 

“But, Mamma,” urged Georgina, “ the presbyterian 
confession of faith teaches that there are Only two sacra- 
ments, namely, baptism and the Lord’s supper.” 

“ True,” replied Emilia, “ but, I will show you, that, to 
be consistent with their own definition, and explanation 
of a sacrament, they should admit seven, or rather, they 
should hold and believe the catholic doctrine. Baptism, 
and the Lord’s supper are admitted by presbyterians and 
others to be sacraments, because they have been insti- 
tuted by Christ, and because, they are outward signs of 
inward grace. These have ever been considered by the 
catholic church as sacraments ; but, in addition to these, 
it holds, and has ever held, that there are other five, viz., 
penance, confirmation, holy orders, extreme unction, and 
matrimony. It holds, that the five latter mentioned, are 
sacraments, for precisely similar reasons, that it holds 
baptism and the Lord’s supper to be sacraments, for they 
are, as they, outward signs of inward grace, and conse- 
quently entitled to the same respect. The catholic church 
believes, ^ith all antiquity, that baptism is a sacrament. 


118 


FATHER JONATHAN, 


and that water, and pouring the water on the recipient, 
in the name of the blessed Trinity, is the outward sign, 
and that admission, into the church, together with being 
spiritually regenerated, and confirmed in faith and mem- 
bership with Christ, &c., is the inward grace, and that, 
through the merits of Christ, this holy ordinance becomes 
an effectual means of sanctification; for, ‘we are cleansed 
in the laver of regeneration, and in the word of life,’ and, 
as it is said, (St. John, v. 3.) ‘ Unless a person be born 
of water, and the Holy Ghost, he cannot enter into the 
kingdom of heaven.’ The catholic church likewise holds, 
that the Lord’s supper is a sacrament, as it has an out- 
ward sign of inward grace thereby signified, viz., the 
bread, or wine, both of which are the outward signs of the 
inward grace, which inward grace is concealed and signi- 
fied thereby, as the words of institution clearly demons- 
trate, — ‘ this is my body — do this for a remembrance of 
me,’ and as also the words of promise, ‘ he that eateth 
this bread, shall live for ever.’ Again, the catholic church 
holds, in opposition to all protestant sects, that penance 
has an outward sign of inward grace, viz., the sorrowful 
confession of sins, and the absolution of the validly or- 
dained minister for the same, and this it holds, on the 
solid foundation of the sacred scripture, as we read, (John, 
XX. 21, 22, 23,) ‘whose sins you shall forgive they are 
forgiven them, &c.’ What can be plainer than this? The 
church of Scotland says, the parts of a sacrament are two, 
viz., the outward sign and inward grace, but, penance 
has an outward sign, and inward grace, the outward sign, 
confession, absolution, &c., the inward grace, the forgiv- 
ness, ‘whose sins you shall forgive they are forgiven 
them ;’ therefore, penance is a sacrament, according to 
the principles laid down by the church of Scotland, and 


OR TUE SCOTTISH CONVERTS. 119 

consequently the church of Scotland acts inconsistently, 
when it rejected it from the number of her sacraments. 
Confirmation is also made up of two parts, the outward 
sign and inward grace; the outward sign, as we read. Acts, 
viii. 17, ‘ they laid their hands upon them, and they re- 
ceived the Holy Ghost,’ and, 2 Cor. i. 21, ‘now He that 
confirmeth us with you in Christ, and that anointeth us 
is God : Who also hath sealed us, and given the pledge, 
of the spirit in our hearts.’ Thus, the imposition of hands, 
and the unction being the outward sign, and the reception 
of the Holy Ghost, the inward grace. Holy orders, in 
like manner, has two parts, the outward sign and inward 
grace, the outward sign, the imposition of hands and 
prayer, as we read in Acts, vi. 6, ‘Praying they imposed 
hands upon them,’ and the inward grace, the power to 
preach, and teach, and baptize, and to act, in a word, as 
the ministers of Christ, and the dispensers of the mysteries 
of God, 2 Tim. i. 6, ‘For which cause I admonish thee, 
that thou stir up the grace of God, which is in thee, by 
the imposition of my hands,’ and, 1 Timothy, iv. 14, 
‘Neglect not the grace that is in thee, which was given 
thee by prophecy with the imposition of the hands of the 
priesthood.’ And what can be more plainly evident than 
the institution of this sacrament by .Christ, where he said, 
John XX, 21, 22, 23, ‘And he breathed on them, and he 
said to them : receive ye the Holy Ghost, whose sins you 
shall forgive, they are forgiven them, and whose sins you 
shall retain, they are retained.’ Many other passages, 
of a similar nature, could be adduced to show, that this is 
a true and real sacrament, but, I think, I have sufficiently 
proved, that the church of Scotland, at least, should with- 
draw its declaration of the solemn league and covenant, 


120 FATHER JONATHAN, 

and admit holy orders among the number of its sacra- 
ments. 

Extreme unction, is another sacrament of the Koman 
catholic church, and according- to the doctrine, laid down 
by protestants in the Westminster confession of faith, 
&c., regarding a sacrament, it should also be admitted by 
them, among the number of their sacraments. For, that 
should be admitted to be a sacrament, which is an out- 
ward sign of inward grace, and used by Christ’s own ap- 
pointment; for, we read, in James v. 14, ‘Is a man sick 
among you; let him bring in the priests of the church, 
and let them pray over him, anointing him with oil, in 
the name of the Lord. And the prayer of faith shall save 
the sick man : and the Lord shall raise him up : and if he 
be in sins they shall be forgiven him.’ Now, it is as evi- 
dent from this passage, that extreme unction is a sacra- 
ment, as words could make it, for it has the outward 
sign, viz., the unction or anointing with oil, and the in- 
ward grace, viz., the forgiveness of sins. ‘And if he be 
in sins, they shall be forgiven him.’ (v. 15.) I shall not 
detain you by placing before you the doctrine of the holy 
fathers, or primitive Christians, on this point ; nor shall I 
trouble you with the particulars of this sacrament, as de- 
scribed by Gregory the Great in the sixth century, nor 
with the language of a -Chrysostom, or an Origen, nor 
even with the council of Trent, the last general council of 
the church, though it anathematizes those who dare deny 
this to be a true and real sacrament ; but, I shall content 
myself, by saying in the words of St. James, ‘if any be 
sick among you, let him bring in the priests of the church, 
and let them pray over him, anointing him with oil, in the 
name of the Lord. And the prayer of faith shall save the 


OR THE SCOTTISH CONVERTS. 


121 


sick man, and the Lord shall raise him up, and if he be 
in sins, they shall be forgiven him.’ 

“Matrimony is also a true and real sacrament, and in it 
every thing is found, which is necessary, according to the 
Westminster confession of faith, and according to the 
presbyterian doctrine, to constitute a sacrament. It has 
the two parts essential, according to them, for a sacrament, 
viz., the outward sign, to be used according to Christ’s 
own appointment, and the inward grace, thereby signified. 
The outward sign, the mutual consent of the parties, to- 
gether with the blessing of the minister of Christ, and the 
inward grace, the holy union which takes place, and ‘ they 
shall be two in one flesh,’ and as St. Paul continues, 
‘This is a great sacrament, but, I speak in Christ, and in 
the church.’ And as it is said, in the same place, ‘hus- 
bands love your wives, as Christ loved the church,’ they 
must have a grace to do so, otherwise, they would not be 
so commanded ; therefore, they have that grace, and it is 
the efiect of the sacrament. Hence, I thus argue. What- 
ever is an outward sign of inward grace, is a sacrament ; 
but, matrimony is an outward sign of inward grace ; there- 
fore, matrimony is a sacrament. Thus, have I established 
the existence of seven sacraments, those channels, through 
which divine grace and mercy flow to us, in this our 
earthly pilgrimage. May we have the happiness of re- 
ceiving through those divine channels, the grace necessary 
for our justification and perfection.” 

Emilia was silent, and Lady Inglis and Georgina were 
too deeply impressed, with the concluding remark of 
Emilia, to give expression to their feelings ; they, there- 
fore, tenderly embraced each other, and retired to their 
several appartments for the night. 

11 * 


122 


FATHER JONATHAN, 


CHAPTER XIL 

’Tis heresy, that odious thing, 

The heart like viper enters ; 

And leaves within the poisoned sting. 

The bane of all dissenters. 

By this time, the fact of Emilia Elmford’s conversion, 
became known in the neighbourhood of Kildalock, and 
to many a heart, which before felt happy in being united 
with hers in religious belief, did it bring unqualified dis- 
appointment and regret. In every female accomplish- 
ment, in every intellectual knowledge, in a word, in every 
virtue, that could adorn the mind of woman, to Miss Elm- 
ford was given a decided preference. Her superior ex- 
cellence was acknowledged even by the most aspiring and 
ambitious ; and in the midst of all these honors, which she 
so highly merited, nothing could be observed in her, but, 
the most artless simplicity and profound humility. It is 
needless to observe, that the practice of two such virtues, 
with her prepossessing appearance, and meek and gentle 
disposition, added fresh lustre to her character, and en- 
deared her the more to her acquaintances. The loss of a 
lady of such refined parts, and of such unblemished 
morals, was keenly felt by her co-religionists, and apart 
from every other consideration, was a sufficient stimulus, 
to many of her former friends and associates, to exert 
themselves, to the utmost, to repair that loss, by seeking 
to alienate her from the catholic religion, and to induce 
her once more to seek for shelter, and consolation, within 
the gloomy ramparts of presbyterianism. Many and 
ardent were the endeavours among the evangelical body 


OR THE SCOTTISH CONVERTS. 


123 


to elfect this grand desideratum, but, in the end, they 
proved fruitless and ineffectual, and serve only to shew, 
that a well regulated and virtuous mind, when once con- 
vinced of truth, cannot be easily induced, to tread, again, 
the thorny and uncertain path of error. In the efferves- 
cence of their zeal, worthy of a better cause, they applied 
to the Rev. Mr. McNab, as the most proper person to 
excite in her a horror of Romanism, and a renewal of her 
belief of presbyterian principles, or an adhesion to the 
principles of any Christian church, proyided, that that 
church, and those principles, were an enemy to Rome. 
At first, Mr. McNab seemed disinclined, to enter on such 
a mission, fearing as he had rightly anticipated, that its 
acceptance, would be the means of bringing him within 
reach of Father Jonathan, whom he very much dreaded, 
and with whom he could well dispense, as a controversial 
opponent. However, after hesitating not a little, he con- 
sented to comply with their wishes, but, at the same time, 
he remarked, that he would defer it till the following 
evening, on account of some urgent business. This was 
willingly agreed to, and the ladies parted, anxiously ex- 
pecting the result of the minister’s visit. But, a day, to 
persons imagining, that they were searching for, and 
endeavouring to find the strayed sheep of Israel, appeared 
much too long, and, in the meantime, they were determined, 
not to lose a single moment in their pursuit. Thus 
prompted by a natural impulse, to rescue Emilia from the 
destructive influence of popish superstition, and no doubt, 
instigated not a little^ by the flattering unction diffused 
by the idea of reclaiming such a one as Emilia, from the 
evil of her ways, and spurred on by the secret notions, 
of gaining to their peculiar tenets, a lady of such ex- 
quisite parts, and so deservedly esteemed, they all agreed 


124 


FATHER JONATHAN, 


to repair on that^ evening to her residence at Kildalock. 
No sooner had they concluded to act in such a manner, 
than they prepared themselves to set out immediately, 
and to try what success might attend such an interview. 
They are resolved to crush, in the very bud, the worse 
than Lernean monster, popery, now, for the first time, 
exhibiting itself in the person of their friend ; and elate 
with the hope of victory, they are entered on their 
journey, exulting in their anticipated triumph, the neces- 
sary result, in their minds, of this their projected interview. 

■With varied plans, and fancied hope, 

And minds but ill at ease, 

They onward march ’gainst church and pope, 

To stay their godless ways. 

Though divided, with one another, on the most essential 
principles of religion, and though the contradictory and 
contrary opinions, which they held, on the principal 
dogmas, which Christianity evolves, clashed most fear- 
fully with one another, still, our intrepid Amazonianlike 
band of female controversialists, merging all minor con- 
siderations, for the present, united in proclaiming the 
glorious freedom of the gospel, and in decrying the fell 
attempt made by papists, to deprive them of this their 
most precious inheritance, and of their fresh attempt, to 
seduce by their artful and bland insinuations, one of their 
most esteemed and deserving members. High with the 
pleasing hope, of disabusing Emilia of her Romish notions, 
they allowed no other subject to distract their attention, 
but, still a close enquirer would not find it difiicult to dis- 
cern, that there was some latent cause of uneasiness, 
which troubled them not a little. It is natural to suppose, 
that their own peculiar tenets were more fondly cherished 


OR THE SCOTTISH CONVERTS. 


125 


by each, and it is by no means unnatural to expect, that 
they had a secret longing to gain over to their side, a lady 
such as Emilia. Such a supposition is not unreasonable ; 
and it is true in point of fact. In proportion as each 
imagined, that her peculiar tenets could be proved and 
defended, in the same proportion, did they look upon 
Miss Elmford as gained over to them, and bowing to the 
truth of their existence. Kor did they fancy for a 
moment, that a mind, which could submit to the galling 
yoke of Rome, would long resist in upholding the errors 
taught by Rome. But, in this they had been grossly de- 
ceived, and the very jealousies, which imperceptibly took 
possession of their hearts, at the idea of one being more 
successful than the rest in gaining Emilia to her sect, 
should point out to such, that there would be more diffi- 
culty in the undertaking, than they, at first, were led to 
imagine. Imagination, however, made them think other- 
wise, and they felt, each a secret hope, of carrying off 
Emilia as their prize, and as the reward of their zeal. 
0, fancy, how delusive thou art ! how slyly dost thou 
insinuate thyself, into the soul’s inmost recesses, and there, 
fill the mind with the most pleasing visions; visions which, 
when thou withdrawest, disappear, and leave us to mourn 
for their reality. What was it but the mere creation of 
such a fancy, that induced Miss Swedes to hope for suc- 
cess, in such circumstances ; to hope that, by her alone, 
the palm would be borne away in triumph, and that to 
her sister Amazons would be left the cypress wreath, to 
encircle their brows for the loss of such a prize, and the 
somewhat half consoling, half desponding thought, that 
the object of their solicitude, saved from popery, and 
secured within the forts of protestantism, was neverthless, 
only under the immediate guardianship of Unitarianism. 


126 


FATHER JONATHAN, 


Flushed with the hopes of success, they approached the 
cottage, and here, they entered into a lively and animated 
conversation, the object of which was to determine, which 
would first broach the subject of Emilia’s conversion to 
the catholic church, and urge her to its immediate aban- 
donment. After some little excitement on the part of 
Miss Knox, and Miss Exeter, produced by each of them, 
claiming the privilege, of addressing Emilia, on the all 
important topic of her conversion, it was finally concluded, 
that that privilege would be conceded to neither. The 
honor of such an introduction was conferred on Miss 
Swedes, who seemed to be a rather disinterested party. 
Shortly after this arrangement, the verdant and pictur- 
esque lawn, in front of the cottage, tastefully decorated 
with evergreens, and covered with a rich profusion of the 
choicest flowers, and of the most odoriferous fragrance, 
burst upon their view, and intimated to them their near 
approach to the house. It was a most delightful spot, 
and though highly favoured by nature, still, art contri- 
buted much to heighten its embellishments. The cottage 
stood on an eminence, gently and almost imperceptibly 
sloping to its base, where a clear and limpid stream of 
water winding along in fitful spray, and gurgling through 
the soft and whitened sand, as it dashed along, formed a 
beautiful boundary to the velveted area before the house. 
Two rows of stately trees of sycamore on the banks of 
this stream, by their shade, formed an agreeable retreat, 
in the excessive heat of the summer, and proved an effec- 
tual barrier to the sun’s scorching and penetrating rays. 
But, too much intent upon the conversion of Emilia, the 
ladies glanced hastily at the surrounding beauties, and 
entered immediately the spacious and winding avenue, 
that led to the front of the cottage, and arriving in a few 


OR THE SCOTTISH CONVERTS. 


127 


moments at the hall door, they received admission, and 
on their being ushered into the drawing room, they were 
received with the most marked and polite attention, by 
the family of the cottage, and more particularly by 
Emilia. After the first salutations, one could easily dis- 
cern, from the thoughtful and borrowed expression, on 
the countenances of our young heroines, that they had 
some matter of moment to communicate, and that time, 
for them slowly poised himself on weary wings. This 
feeling was shared by all ; but, the thoughts of a defeat, 
and the hopes of success, which flushed and paled by 
turns the cheeks of Miss Swedes, rendered this much more 
obvious. 

As a person, who with anxious look and tottering step, 
endeavouring to gain some unexpected prize, which pre- 
sents itself, and eagerly pressing forward to seize it, 
becomes unsteady and agitated, so was it with Miss Swedes. 
In the enthusiasm of the moment, in faultering voice and 
broken accents, she accosted Emilia in the following 
manner. 

“ Miss Elmford, it has been reported, but, I hope, with- 
out foundation, that you are a convert to the popish 
church. We have come to assertain its truth, and if so, 
to withdraw you, if possible, from the grasp of such a 
fatal enemy, and convince you of the rashness and folly 
of such a step.” To this the ladies assented, and anxi- 
ously awaited Emilia’s reply to Miss Swedes’ enquiries. 
Emilia, in that spirit of good humour, for which she was 
so remarkable, blended with a certain firmness of purpose, 
so peculiarly her own, politely thanked them for their 
attention, and relieved them from any misgivings they 
might have, with regard to her conversation, by de- 
claring, that she was a papist. “Yes,” she said, “ since 


128 


FATHER JONATHAN, 


you feel such a lively interest in my conversion, I am 
happy to inform you, that I am a papist, and that I am 
a member of the popish church, if, by such an epithet, 
you mean the Roman catholic church, whose supreme 
head is the pope or chief bishop of Rome.” “Yes,” re- 
plied Miss Swedes, “ I do mean the Romish church, go- 
verned by the pope, the chief bishop, and by many other 
bishops ; whose very titles even, are so unscriptural and 
antichristian.” 

“Hold,” said Miss Exeter, whose episcopalian notions 
were very strong, “you have no right to pass such an 
unmerited censure against bishops. The bishops of the 
English church are the direct successors of the apostles, 
and are not to be ranked in the same category with the 
Romish bishops, whom I readily believe to be both un- 
scriptural and antichristian.” 

Miss Knox, willing to cut short such a discussion, and 
half ashamed, that such a diversity of opinion would pre 
vail amongst them, on account of the present circum- 
stances, said, “Miss Exeter, you can never show, that 
there is one word mentioned about bishops in the sacred 
scripture, and, therefore, I do not see, what use there is 
in an endeavouring to cram them down our throats, as if 
we could not go to heaven without them. Is it not more 
to our present purpose, to conduct Emilia back again to 
the glorious light of the Gospel, and from the superstitious 
practices of the church of Rome?” Emilia smiled, and 
turning to the last mentioned, said, “ Why, Miss Knox, 
were I to entertain the least doubt, regarding the truth 
of the Roman catholic faith, every article of which I most 
firmly believe, it would be no easy matter for me to choose 
amid the various doctrines you respectively advocate.” 
Miss Exeter in reply, and wishing to anticipate Miss 


OR THE SCOTTISH CONVERTS. 


129 


Knox, a rival whom she much dreaded, rather abruptly 
exclaimed : ‘‘ Assuredly, Miss Elmford, as you have been 
so partial to the Romish church, ruled, as it is, by Romish 
Bishops, you could not hesitate in giving the English 
episcopal church, which has lopt off the foolish trumperies 
of the former, — no, I say, you could not hesitate in giving 
it a decided preference.” It is not the cowl. Miss Exeter, 
that makes the monk, nor, is it the absence of it either; 
it is the truth, and a strict fidelity to the practical ex- 
ercise of that truth, that makes the good and faithful 
Christian, no matter, what his exterior deportment ; I hold, 
that the catholic church alone, is the faithful depository 
of that truth, and that that church alone deserves a pre- 
ference, which has invariably held the truth, and had 
been founded by Christ on Peter, and governed by him, 
and after him by an unbroken line of his successors,” re- 
turned Emilia. Hereupon Miss Knox, who was naturally 
of an ardent and impetuous temperament, fearing, that 
Emilia might be influenced by Miss Exeter’s appeal, with 
a good deal of emphasis, said, “You can never persuade 
me. Miss Exeter, and I hope, as little, will you be able to 
persuade Miss Elmford, that the English episcopal church 
is the true church, patched up, as it is, of its thirty-nine 
articles, and of other absurdities, equally at variance with 
common sense, and with the clear express texts of the 
sacred scripture. No, you cannot persuade Miss Elmford 
to relinquish the corruptions of Rome, for any other pur- 
pose, save to return to the bosom of the church of Scot- 
land, in which she was born and educated.” 

“ You need not have the least doubt. Miss Knox, 
that I have any idea of becoming a member of the English 
church, or — 

‘‘ — of any other, save the presbyterian,” interrupted 
12 


130 


FATHER JONATHAN, 


Miss Knox. “ You misunderstand me,” replied Emilia, 
and continuing, she said, or, of any other church, from 
that of which I have at present the happiness of being a 
member. I believe it to be ‘ the pillar and the ground of 
truth,’ and that Hhe Spirit of truth’ will abide with it to 
the end of the world.” “What a delusion, a gross delu- 
sion ! !” simultaneously ejaculated the Ladies. “ What,” 
briskly retorted Emilia,, “ am I to understand, is a delusion ? 
is it, that the church of Christ, is the pillar and the ground 
of truth?” “No,” answered Miss Knox, “but, your coupling 
the church of Christ with the catholic church, and attri- 
buting to it, what belongs exclusively to the Christian 
church.” “And if the catholic church does not deserve 
the titles of ‘ the pillar and ground of truth,’ to what other 
can I attribute it?” repliod Emilia. “To the church of 
Scotland, assuredly, as her teachings and institutions are 
most conformable to the written word,” returned Miss 
Knox. “You do us wrong. Miss Knox,” jointly exclaimed 
Miss Swedes and Miss Exeter: “ on what grounds do you 
presume, to exclude others from the right of being con- 
sidered members of the church of Christ, and seriously 
propose your little island church of Scotland, a church 
which owes its origin to your namesake, Knox, a notorious 
preacher of rebellion and sedition; on what ground, I say, 
do you seriously propose such a contemptible church, as 
the true church of Christ?” “ Have I not as good a right 
to believe, that that church, so despisable in your eyes, 
but, so precious in mine, is the true church of Christ, as 
you have to believe that the half popish thing of England, 
is that true church?” responded Miss Knox. “And have 
I not a better right than either of you, to believe that my 
church is the true church,” added Miss Swedes, “for even 
you, in common with every Christian, are obliged to ad- 


OR THE SCOTTISH CONVERTS. 


131 


mit that there is one God, and almost in every thing else 
you are lost in doubt and perplexity?” “There is,” re- 
joined Emilia, “neither doubt, nor perplexity, as to their 
faith. Miss Swedes, among the members of the catholic 
church ; they are all united in religious belief, and all are 
united under one visible head, the legitimate successor of 
St. Peter, the chief and prince of the apostles.” “It is 
most unreasonable,” replied Miss Exeter, “ to propose the 
Romish church, as a model of the true church.” “And 
it is perfectly conformable, I suppose, to right reason, to 
believe, that your different churches, are each the true 
church, and that the thirty-nine articles of the one, will 
fitly accord with the solemn league and covenant of the 
other, and the aptitude of both to harmonize with unita- 
rianism, will hide and atone for its disbelief, and incredu- 
lity,*^ sarcastically rejoined Emilia. “But, Miss Elmford,” 
urged Miss Exeter, whom for brevity we shall call Frances, 
for the future, “would you not wish to listen to the voice 
of reason, and to obey the. word of God, as expressed in 
the scriptures ?” “I would wish to obey the voice of reason, 
Frances,” said Emilia, “and to act, according to the word 
of God, but, this I have done in becoming a member of 
the catholic Church.” The catholic church is a cor- 
rupted church,” replied Frances, “it is apostate; it is 
openly avowing and teaching idolatry, and you have, 
therefore, fallen into the greatest delusion, if you ima- 
gine, that it is in any way, comparable to the true and 
apostolic church of England.” “ The apostolic church 
of England, indeed !” exclaimed Miss Knox, who could not 
contain her antipathy any longer, against both the Ro- 
man catholic and English churches. “ Frances, the Ro- 
mish church is in your own opinion, both corrupted and 
idolatrous, and I believe, that your much boasted English 


132 


FATHER JONATHAN, 


church is not a whit better, but it is much more cunning, 
for, it makes a semblance of gospel liberty, and de- 
ludes the people, by telling them, that they can judge for 
themselves, whilst, at the same time, it insists upon the 
belief of the thirty-nine articles, and casts out of its com- 
munion, whoever dares to doubt their truth, and, who- 
ever refuses to them the most unqualified assent and ap- 
proval. I would almost prefer membership with the 
church of Rome, were it not for her doctrine on good 
works, wafer worship, celibacy, and the like, as she makes 
such candid avowal of her belief, even in her heathenish 
and idolatrous superstitions.” The thirty-nine articles 
are founded on the word of God, Belinda,” answered 
Frances, with a good deal of warmth, ^‘and it is in vain 
for you to hope, that Emilia will again return, to the 
gloomy, and hideous doctrines of presbyterians. “ I hope 
to be a member only of the true church,” replied Emilia. 
“ And that is the church of England,” added Frances. 
‘‘No, it is mine,” indignantly returned Belinda. “I will 
show, that it is neither,” rejoined Miss Swedes. “But, I 
shall prove — ” “No,” said Belinda, interrupting Frances, 
“you can prove nothing of your half popish doctrines, 
and I will show, that they are no better, as far as Bishops, 
and many other matters are concerned.” “ They are 
scriptural,” insisted Frances. “ They are not scriptural, 
they are only scripture wrongly interpreted,” urged Be- 
linda. “ We have a better right to the interpretation of 
scripture than you have,” added Frances, “as the English 
church had been established prior to the church of Scot- 
land.” “ That is popish doctrine,” exultingly exclaimed 
Belinda, “ on the same grounds the papists endeavour to 
prove the truth of their church, and of their doctrines.” 
“It is not on precisely the same grounds. Miss Knox,” 


OR THE SCOTTISH CONVERTS. 


138 


replied Emilia, who had remained for some time a silent 
spectator, of what was passing; “We conclude that the 
catholic church is the true church, not only from its 
priority to yours, or, to any other ; but, from its establish- 
ment by Christ, and its existence from that period, to the 
present. But, as there seems to be such a variety of 
opinion, regarding the different claims of the churches, to 
the true church, I think, we, at once, should refer to the 
law, and to the testimony, and then point out the proofs, 
on which we ground our different claims.” “ I am satis- 
fied,” said Miss Swedes. “ And so am I,” added Belinda. 
“ I assure you, that no suggestion could please me better, 
Miss Elmford,” repeated Erances. Georgina and Lady 
Inglis, who were engaged in another part of the cottage, 
in arranging some matters, which required their presence, 
returned, but not in time to put an end to the foregoing 
angry, and unpleasant discussion. Before their entering, 
silence ensued, but, it was easy to perceive, from the 
flushed and agitated looks, especially of Frances and Be- 
linda, that some such exciting matter had been the topic, 
of a warm and animated discussion. Lady Inglis was 
averse to any thing of the kind; especially, if it were 
guided by prejudice, rather than by reason, and, more 
especially was she averse to it, at the present time, as 
she did not wish to prematurely avow her lately conceived 
no tionsof the catholic church, till she were thoroughly 
convinced of its truth.* Wishing, therefore, to turn their 
attention to something else, she took up a late number of 
the Christian Alliance, a paper much esteemed by protes- 
tants, and, as she hastily glanced over its contents, she 
could not refrain from smiling at a remarkable heading 
of one of the articles. Upon observing a smile playing 
upon the countenance of her mamma, Georgina requested 
12 * 


134 


FATHER JONATHAN, 


of her to tell them if any thing new appeared in the 
paper. ” 

“My child,” replied Lady Inglis, “I cannot say, 
whether there he any thing very interesting in the present 
number, but, I could not repress a smile, on reading the 
heading of an article on Universalianism. It is headed 
as follows. Most Im'portant. 

“ Universalianism as antient as Christianity, proved 
from THE WRITTEN WORD.” 

“Read the article, mamma, that we may have the 
benefit of this most important intelligence.” 

“ If the ladies desire to hear it, I will be glad to accede 
to their wishes,” returned Lady Inglis. 

The ladies answering in the affirmative, she read as 
follows : 

“ Brethren, 

It is the glory of the Universalian, as a believer in 
Christ, and in a universal atonement, not to confine the 
effects of that atonement, to any religious sect, or party, 
but to extend the same to the whole human race ; and it 
is also his glory, that this universal belief, or rather this 
belief of a universal redemption, is sanctioned by the 
highest authority on earth, and has met the highest ap- 
proval of heaven, viz., the approval of God himself. Yes, 
the hallowed faith of Universalism, depends on two great 
pivots, which will bear it up against the united weight 
and force of the world, viz., reason and revelation ; 

That, given to guide the erring man, 

This, the mystic depths unveiled to scan. 

Reason tells us, that God is infinite, that his creatures 
are finite, that as infinite cannot be finite, so neither can 


OR THE SCOTTISH CONVERTS. 


135 


finite be infinite : but, as man is finite, and as angel, not- 
withstanding his superiority of nature, is also finite ; so 
can neither man nor angel be guilty of an act, which 
would .deserve infinite punishment. Therefore, punish- 
ment is not infinite; therefore, it will not continue for 
ever, and consequently, reason tells us, that after some 
limited punishment, proportioned to the crimes of each, 
(which punishment we will most probably receive in this 
world, before our death) we will be saved ; all will praise 
the Eternal, and be overshadowed by his glory. Thus 
reason holds out the hand of fellowship to all, and revela- 
tion unfolds to us the same cheering and consoling truth. 
It is said in 1 Tim. ii. 5, 6. For there is one God, and 
one Mediator of God and men, the man Christ Jesus : 
Who gave himself a redemption for all. And again 
2 Cor. V. 14, Christ died for all. These are some of the 
many glorious proofs of Universalian principles. There- 
fore, let none despair, all will be saved; all will gain the 
eternal hills ; the blood of the Lamb is more than enough 
to efface the sins of a thousand worlds. Glory to the 
Lamb, alleluia. Praise him, ye vipers, that would fain rob 
man of his grand inheritance — the merits of universal 
redemption. Alleluia, praise the Lord. 

Absalom Price.” 


136 


FATHER JONATHAN, 


CHAPTER XIII. 

Let sun, and earth, and sea, rejoice, 

For unto man is given, 

The Spouse of God, whose heavenly voice 
Points out one road to heaven. 

After the reading of the foregoing letter, the ladies 
were so perfectly astonished at the force of the reasoning, 
and at the clearness of the texts, brought to bear on the 
point at issue, that they could not think of a reply. The 
doctrine, though at utter variance with their long cher- 
ished opinions, appeared quite new, and full, as they 
thought, of universal charity. Emilia alone felt horrified, 
at the idea of such a doctrine, and shuddered involun- 
tarily at its consequences. She believed, that its general 
adoption, would take away every restraint, imposed upon 
the passions, and be subversive of society. When, there- 
fore, Miss Swedes remarked, that the arguments appeared 
conclusive ; and that it was not unworthy of a Christian, 
to entertain such views upon the universal atonement, 
Emilia made answer as follows. “ I am surprised. Miss 
Swedes, that you could for a moment incline to such a 
belief.” “I see nothing bad in it, Miss Elmford,” replied 
Miss Swedes. ‘‘Nor I,” added Belinda, “save, that it 
is too great an enemy to catholic exclusiveness.” “It is 
no less an enemy to the principles of your own church, 
Belinda,” answered Emilia. “The catholic church has 
ever been an enemy to heresy, of every shape, and of 
every form, and faithful to itself, it now condemns this 
daring heresy of unconditional salvation to all, as it did 
the heresy of your church, which teaches, that the elect 


OR THE SCOTTISH CONVERTS. 


137 


alone are its members, and that it is made up of none 
others.” “I would like, Miss Elmford,” said Frances, 
“ to see you with all your catholic or popish notions, about 
the churches of others, attempting to answer the two 
arguments, contained in that letter, and to prove, that 
what they are going to establish, is heresy.” “I shall 
most willingly give you the doctrine of the catholic 
church, Frances, on this heresy of Universalism, and I 
think, that that will be sufficient to convince you of its 
being a heresy, and a most detestable heresy, notwith- 
standing the pleasing impression it has made upon you, 
by its appearing as an angel of light and of mercy.” “I 
think,” said Georgina, “ the summer house would be a 
much more agreeable place for discussion, since we would 
be cheered by the gulden beams of the setting sun, burst- 
ing upon our view, as he retires to rest ; and we would, 
at the same time, enjoy the refreshing coolness of the 
breeze.” The ladies cheerfully agreed to Georgina’s 
proposal, and they instantly repaired to the garden. As 
they entered it, they were agreeably surprised by its 
beautiful and imposing appearance, and were captivated 
by the pleasing and rich variety of its flowers, as well as 
by their odoriferous fragrance. It occupied a south- 
westerly direction from the cottage, gently rising to the 
east, and surrounded by a wall, made of brick, about 
seven feet in height. It was divided into eight parterres, 
or squares, by two large walks intersecting each other in 
the centre, at right angles, and by two others of inferior 
dimensions, drawn parallel to one of theTormer. Of the 
same dimensions with the larger walks, was another, 
which went the entire extent of the garden, running at 
the base of the wall. They were beautifully gravelled 
with white shells from the sea shore, and had their verges 


138 


FATHER JONATHAN, 


nicely trimmed with boxwood, rising about six inches from 
the ground. They were additionally ornamented by a 
border, which ran the full extent of the walks, and yield- 
ing flowers of every tint and colour ; the jessaminej the 
lily, the rose, the hyacinth, pinks of endless variety, and 
other innumerable and sweet scented flowers. As they 
walked through the garden, admiring the taste, with 
which it was laid out, no less than the beautiful and pleas- 
ing variety of the flowers, with which it had been orna- 
mented, Georgina, who accompanied them, employed her- 
self in plucking some of the choicest, and in presenting them 
to her friends, to whom they were most acceptable. Emi- 
lia, to whom she last presented a handsome bouquet of 
white flowers, among which was a beautiful lily, jocularly 
remarked, that she had given her a most appropriate 
symbol of her religion. “You see,” said she, “ladies, 
that this bouquet is a most appropriate symbol of my re- 
ligion ; the oneness of colour is emblematic of its unity, 
and the whiteness, of its unsullied purity.” “I think 
that my religion is much more aptly represented by its 
oneness,” returned Miss Swedes, who could not endure a 
comparison so favourable to the catholic church. “We 
would require, at least, two colours. Miss Swedes, to re- 
present your church, as one portion of you, believe that 
God the father, is the only person, thus, vesting the god- 
head in the father alone, and another, for example, the 
New Jerusalemites, in the son, or second person, as they 
declare, that Christ alone is Lord, is the great Jehovah.” 
Upon this Miss Knox, interrupting them, remarked, that 
they had better withdraw to the summer house, and 
there listen to Emilia’s endeavour to refute, according to 
Romish principles, the doctrines of the universalists on 
atonement, and eternal punishment. The ladies repaired 


OR THE SCOTTISH CONVERTS. 


139 


to the summer house, which formed a most delightful and 
pleasing retreat, as it was thickly shaded with the spread- 
ing branches of the ivy, and strongly interwoven with the 
twining woodbine. There, seating themselves on mossy 
cushions, the beautiful and spontaneous productions of 
nature, they listened attentively to Emilia, as she pro- 
ceeded in the following manner, “ In proving, that all 
men are to be saved, and that none can be eternally 
punished, there are two sources, from which the writer of 
the letter draws his proofs, viz., reason and^evelation. Of 
these two, I must say, he has given us a most false repre- 
sentation. He says, that man is finite, and that a finite 
being cannot deserve infinite punishment. Man, no doubt, 
is finite, but it by no means follows, that God could not 
visit him with eternal punishment, were he to commit an 
act which though finite, would be grievously offensive to 
God. If the writer of such an article were to reason thus, 
he might have some claim to reason, viz., whatever is finite, 
cannot become infinite, or perpetrate an infinite act, or 
rather an act, infinite in itself ; but, man is finite, there- 
fore, man cannot become infinite, or perpetrate an act, 
in itself infinite. By such a method, he would act ration- 
ally and intelligibly; but, to say, as he does, that God 
cannot punish sin for eternity, is to say, what is the 
height of absurdity. I know, that it is said, that the 
punishing of a finite act, with eternal punishment, is un- 
just, because the punishment must be in proportion to the 
crime. I grant, that the punishment is to be in proportion 
to the crime, and even, with that admission, the eternal 
punishment, for a finite act, is in accordance with the strict- 
est laws of justice. For, that act deserves eternal punish- 
ment, which aims at the destruction of God; who is infinite, 
but, any grievous crime aims at the destruction of God; 


140 


FATHER JONATHAN. 


for, in being guilty of such a crime, the perpetrator wishes, 
either that God would not know his crime, or, would not 
punish it, when known ; nOw, in either case, he aims at the 
destruction of the Godhead; when he wishes, that God 
would not know his crime, he wishes to deprive Him of 
His omniscience, which is necessary to God, as being in- 
finite ; when he wishes, that God would not punish his 
crime, he wishes, that He would not be infinitely just; 
therefore, every grievous offence, in its object, which is 
God, is infinite, and consequently, every such grievous 
offence can be, justly visited, with infinite, or eternal 
punishment,” “But, what reason, to suppose, that the 
justice of God would not be satisfied, after the soul would 
undergo punishment, say, of ten, twenty, or some limited 
number of years ? With all your popery, I think, that 
you will not be able to clear up that difficulty,” exultingly 
urg^d Belinda. “ Why ?” replied Emilia. think, I 
have answered that already ; for, if sin aims at, and, as it 
were, pursues infinity, the punishment of that sin, can 
for a similar reason pursue it to infinity. But, I shall 
give you another reason, to prove, that the punishment of 
a sinner, who dies, the enemy of God, must be infinite, or 
eternal. God is bound, by his nature, to punish sinners, 
while they continue in sin, and to entertain an affection 
to sin ; but, the sinner, after death, continues in sin, and 
to entertain an affection to sin ; for, he curses God, and 
hates him, in consequence of his punishing sin, and this 
hatred perseveres, consequently, the punishment perse- 
veres ; therefore, God is bound to punish sinners after 
death, and with eternal punishment.” 

After this triumphant refutation to Belinda’s objection, 
she did not presume to ask any other questions, but, 
shared with the other ladies in their astonishment that 


OR THE SCOTTISH CONVERTS. 


141 


Emilia could give such a clear exposition of such a pro- 
found and knotty point of doctrine. They were under 
the impression that she was perfectly correct in her ex- 
planation, but, they had not then sufficient candour, to 
make a fair and open avowal of their sentiments. This, 
however, is not to be attributed to any thing very ma- 
licious on their parts, it should be rather imputed to the 
prejudice of education, and to the regard we pay to old 
and long cherished ideas. Georgina alone, whose intimate 
familiarity with Emilia, served to remove many of her 
former prejudices, exclaimed, ‘‘ Emilia, I fully concur with 
you, that reason pronounces against the Universalist doc- 
trine, and that it proclaims the eternity of punishment. 
And I am fully persuaded, that revelation, still more 
forcibly and clearly, condemns their unhallowed and per- 
nicious principles.” “Yes, Georgina,” replied Emilia, 
“ the Scriptures are positive on that point.” (in St. Matth. 
XXV. 46) we read: “And these shall go into everlasting 
punishment, but, the just into life everlasting.” Now, the 
everlasting punishment of the former, is placed in juxta- 
position to the ‘ life everlasting’ of the latter ; but, accord- 
ing to the Universalists themselves, ‘ life everlasting’ 
means, that the happiness of the latter, will always con- 
tinue, therefore, from the same reason, they should con- 
clude, that the punishment of the former, will always 
continue. Again in (St. Mark ix. 46, 47) we read, “And 
if thy eye scandalize thee, pluck it out. It is better for 
thee with one eye to enter the kingdom of God, than 
having two eyes, to be cast into the hell of fire, where their 
worm dieth not, and the fire is not extinguished."” 

“That I must confess, is most conclusive,” said Be- 
linda, “ for the place of punishment is called a ‘ hell of 
fire,^ and in that ‘hell of fire,’ it is said, their worm never 
13 


142 


FATHER JONATHAN. 


dies, and the fire is not extinguished ; but, if their punish- 
ment were not for ever, or eternal, their worm could not 
be said, not to die, nor the fire not to be extinguished ; 
therefore, I am convinced by your reasoning, and by the 
texts which you have adduced, that punishment is eternal, 
that is, that the wicked will be eternally punished in the 
‘ hell of fire.’ “ And, therefoi^e,” added Emilia, “ of its ne- 
cessary consequence, viz., that Christ did not die for all, 
in that sense, that he promised unconditional salvation to 
all.” 

‘‘ How does that follow ?” anxiously enquired Belinda. 

‘‘From the fact of your own admission,” rejoined 
Emilia, “ for if you admit that the wicked will be eter- 
nally punished, then, 3^ou admit that all will not be saved, 
and that, therefore, Christ did not promise unconditional 
salvation to all.” 

“ But is it not expressly said in the second epistle to 
the Corinthians, fifth chapter and fourteenth verse, that 
Christ died for all?” urged Belinda. 

‘‘ Yes,” answered Emilia, “ but you must understand 
that passage, in a conditional sense, that is that he died 
for all, in as much as he purchased for all the graces ne- 
cessary for their salvation, but, not that they will be 
saved without their own earnest co-operation with these 
graces.” 

“ That is straining the obvious and literal meaning of 
the passage. Miss Elmford,” replied Belinda. 

“ I beg to assure you. Miss Enox, that it is no such 
thing: you have already admitted that all will not be 
saved, and it would be contrary to your own admission, 
were you to suppose that the interpretation which I have 
given, is incorrect. Besides, you would act, in opposition 
to the principles of your own church, which declares that 


OR THE SCOTTISH CONVERTS. 143 

the elect alone are to be saved, and that the remainder 
have been created to be damned.” 

‘‘ 0 what a horribly monstrous doctrine !” involuntarily 
exclaimed Miss Swedes. 

“ It is no less monstrous than it is false,” replied 
Emilia, “ for, does not the sacred scripture declare that 
our destruction is from ourselves ? ‘ Thy destruction is from 
thyself, 0 Israel.’ Even in the words of the sacred scrip- 
ture, quoted by the Universalist for a different purpose, 
you have an invincible answer to your favourite doctrine 
of Presbyterianism, viz., in these words, ‘ Christ died for 
all,’ therefore as he died for all, he sincerely wishes, that 
all would share in the merits of the redemption, therefore, 
all who co-operate with the graces purchased by his 
death, can be saved, and consequently the horrid doctrine, 
that God created some for the purpose of damning them, 
is as abhorrent to the clear texts of the sacred scripture, 
as it is to common sense. Yes, Belinda, in these words, 
‘ Christ died for all,’ there is a full and satisfactory refu- 
tation of this monstrous doctrine of Presbyterianism.” 
Belinda remained silent, for the clearness of the text ad- 
mitted of no evasion. 

“But if Christ died for all,” said Miss Swedes, glad 
of the opportunity to enter the lists with Emilia, “why 
would not all benefit by his death, and escape the horrors 
of damnation ?” 

“ That is the Universalist’s objection, and precisely the 
difiiculty which requires solution,” answered Emilia. 
“You know,” she continued, “ thatw^e have been created 
by God in a state of innocence, that we have fallen from 
that happy state, through the disobedience of our first 
parents, and that, in consequence we had lost all right to 
eternal happiness. In this miserable condition had we 


144 


FATHER JONATHAN, 


been, when the Messiah came into the world, and offered 
himself up a victim of redemption, to atone for our sins, 
and to obtain our readmission into heaven. But in order, 
that we may be readmitted into that happy country, for- 
feited by our sins, there are certain conditions imposed, 
the compliance with which is necessary. On the fulfil- 
ment of these conditions, depends the restoration to our 
lost happiness. For instance, we must believe that there 
is a God, and that he is a rewarder to them that seek 
him.” Again, we must believe that Christ is “the Son 
of God, and the second person of the blessed Trinity, and 
also, that the third person of the blessed Trinity, is the 
Divine Spirit — the Holy Ghost — the Paraclete — the 
Spirit of truth— who will teach us all truth, and abide 
with us to the end. In addition to this, we must believe 
the Church established by Christ, which cannot err, nor 
lead to error, and to which we must hearken, under pain 
of being considered heathens and publicans.” 

“And that is your church, I suppose,” added Miss 
Exeter. 

“ Undoubtedly,” replied Emilia, ‘for, if we are bound to 
hear the church, it must exist, and as we are bound to 
hear it not only for a time, but for all times, it must at 
all times have existed, that it may be heard. But, your 
church having commenced only about three hundred 
years ago, at the time of the reformation, could not be 
heard at all times : therefore, your church is not the true 
church, therefore the Roman Catholic church, which even 
its enemies admit, has existed since the time of Christ, is 
the true church, and consequently, the Catholic church 
is that, which alone we are bound to hear, under pain of 
being considered heathens and publicans.” 


OR THE SCOTTISH CONVERTS. 


145 


“ But had not the Romish church fallen into corruption, 
and become apostate?” urged Frances bitterly. 

“According to your church,” replied Emilia, “it had 
fallen into corruption and become guilty of apostasy. 
The book of common prayer, in its homily on peril of 
idolatry, very plainly brings such an accusation against 
it. It says, that all ages, sects, and degrees of men, 
women, and children, were drowned in damnable idolatry, 
for the space of seven hundred years and more.” 

“But is not such the fact, and can you bring forward 
any thing to disprove it?” repeated Belinda. 

“ Yes,” answered Emilia, “ I have many reasons to 
show that such is not the fact, and to firmly establish the 
contrary.” 

“ What are they, I would wish to know,” rejoined 
Frances. “In the first place, I will show, that it is not a 
fact, from the words of our Saviour, “ Upon this rock 
I will build my church ; and the gates of hell shall not 
prevail against it,” (Math. xvi. 18) and again, (1 Epis. Tim. 
iii. 15) the church is “ the pillar and the ground of truth ;” 
and next, (Math, xxviii. 20) “ Behold, I am with you, all 
days, even to the consummation of the world.” The 
church, therefore, against which the gates of hell cannot 
prevail, which is the pillar and ground of the truth, and 
which is favored with the presence of Christ, cannot fall 
into corruption : but the catholic church is that church, 
therefore, the catholic church cannot fall into corruption. 
Now, if I have proved, that the church founded by Christ, 
and to which he had made such promises, had not fallen 
into corruption, it follows very plainly, that your church 
has been guilty of a falsehood, for, it is a most impious 
and detestable falsehood, a falsehood proven from the 
express words of Christ himself, to assert that, all ages, 
13* 


146 


FATHER JONATHAN, 


sects, and degrees of men, women, and children were 
drowned in damnable idolatry, for the space of seven 
hundred years and more.” “ The true church of Christ, 
which is the protestant church, during all that time, was 
invisible, and therefore, it was not included under this 
general censure,” rather impatiently replied Belinda, 
who saw the difficulty of answering Emilia’s arguments. 

Which of the protestant churches ?” enquired Emilia. 
Here ' they paused, and hesitated in giving an answer. 
Emilia, seeing that there was a general silence, continued, 
‘‘If then any, of the protestant churches were the true 
church, it could not be invisible ; for, the true church is 
compared to a city on a mountain, therefore it was not 
invisible, and again, St. Paul says, with the heart we be- 
lieve unto justice; but, with the mouth, confession is made 
unto salvation, (Rom. x. 10) therefore, if the protestants 
were true believers, they should make external profession 
of their belief, and, consequently, the true church con- 
taining the true believers, would not be invisible. Hence, 
the protestant church, which claims to be an invisible 
church, is not the true church, and the only natural con- 
clusion to which we can come, is, that as the catholic 
church was always visible, and as a mountain on the top 
of mountains, it is the only true church.” 

Belinda paused, and seemed, as if conscious of defeat ; 
and the ladies observed a profound and thoughtful silence, 
till Lady Inglis, who had not before accompanied them to 
the garden, but who now came to spend a few moments 
with them before supper, interrupted their silence. They 
laid aside, for the moment, all thoughts of what had 
passed, and rising from their seats in the summer house, 
they stood a little in front of the door, where they 
copiously inhaled the odours of the breeze, and listened 


OR THE SCOTTISH CONVERTS. 147 

admiringly to the sweet and pleasing harmony of the little 
songsters of the wood, as from a neighbouring ground, 
they sent forth their soft and swelling notes. The sun, 
by this time, about to take his leave for the night, ap- 
peared with a glow of unearthly majesty, and seemed to 
tinge every thing in nature with a superb and golden 
colour. What an enchanting spectacle does he not pre- 
sent, or rather, does not the whole face of nature exhibit, 
when the golden clouds of the West are clothed with his 
rays, and reflect back to earth his parting glory ! 0, it 

was a beauteous sight ! The western horizon appeared 
like one vast sea of gold, and imparted to the whole face 
of nature, the richest, and most pleasing variety of colours. 
The sea, in the far distance, was tinged with a beautiful 
red ; the mountains put on a golden hue ; the outstretched 
lawn, before the cottage, with its long flowery grass, be- 
spangled with dew, and undulating to and fro, like the 
waves of the ocean, seemed as a sea of gold, and gave to 
the scenery a beauty which it would be vain to attempt 
to delineate, and which far surpassed any thing like de- 
scription. New beauties were every moment unfolding 
themselves, nor did they admire in silence, but, freely 
communicated to one another the sentiments, which such 
circumstances were so well calculated to awaken. 

Emilia, in the transport of the moment, exclaimed, 0, 
God ! what a beautiful emblem of thy heavenly spouse, is not 
this bright luminary ! Like him she shines, and pours 
a flood of heavenly light upon our souls ; like him she 
warms and fertilizes ; like him, with the same congenial 
heat she causes to germinate, and mature the various seeds 
of virtue, planted by thy hand ; like him, her career is 
unimpeded; and, whether in the frozen regions of the 
North, or, travelling over the southern watery expanse, 


148 


FATHER JONATHAN. 


she remains the same. Yes,” she said, turning to Be- 
linda, with an earnestness, heightened hy the enthusiasm 
of the moment, “the catholic church, in the balmy regions 
of the East, or, in our own dear West, from pole to pole, 
from sea to sea, is always the selfsame, and like the sun, 
shall continue to enlighten, and gladden, and vivify the 
minds and hearts of all her children, till they shall have 
run their earthly course, and be by her conducted, amid 
the loud hosannas of applauding angels, to the throne 
of the Eternal.” 

At this moment, the hell for supper rang at the cottage, 
and the ladies half reluctantly tore themselves away from 
the spot, from which they beheld such a magnificent sce- 
nery, and accompanied Lady Inglis to the house ; but, 
not, however, till they had cast one longing lingering 
look, upon the bordering landscape, and where, 

“Soft in yonder radiant wave, 

The dying sun prepares his golden grave.” (Moore.) 

After they had returned to the cottage, they partook of a 
very excellent supper, and the newly arrived guests enjoyed 
themselves in the company of their old friends, Emilia, and 
Georgina. It must be confessed, that, when divested of pre- 
judice,— that greatest, and most fatal enemy to the social 
board, the company of protestants is very agreeable. The 
ladies, above mentioned, after their first fervour had been 
cooled down, by the calm and dispassionate bearing, and 
reasoning of Emilia, trampled upon their prejudice ; and im- 
pressed with different ideas of the catholic religion, they 
felt secretly convinced, that, by Emilia’s embracing the 
catholic religion, she had not ceased to be a Christian. 


OR THE SCOTTISH CONVERTS. 


149 


CHAPTER XIV. 

From sea to sea, from pole to pole, 

With grateful accents, praise 

Jehovah’s name, and from thy soul 
The song of gladness raise ; 

For, to that name we sacrifice, 

And pure oblation bring : 

In every place, the victim lies, 

Offered to heaven’s own king. 

The early dawn had ushered in the morning sun, and 
he, in his flaming car, bounding to the mountain’s top, 
chased away, by the brilliancy of his rays, the darkling 
clouds, — those starry curtains of the night, which falling 
upon the earth, hide beneath their folds, the beauteous 
and tinted colourings of nature ; and watch over wearied 
mortals, while they indulge themselves, in sweet and un- 
disturbed repose. The great luminary of the day had 
made considerable progress, before the residents of Kil- 
dalock awoke from their slumbers. His virgin rays, 
penetrating through the purple damask curtains, shed a 
sombre light through the different apartments, convincing 
them of the return of another day ; and the clear tones 
of the clock, which stood in the hall, enclosed within a 
beautiful mahogany case, announced to them, that it was 
time to rise. It was the morning of the sabbath, and 
nature herself, as if conscious of this returning festival, 
seemed to bedeck herself in richer attire, and to put on 
robes, more suited to this great solemnity. There is some- 
thing peculiarly agreeable, in the sabbath, and which 
renders it far more cheerful than other days. The air 
we breathe, the flowers we behold, the fragrance we inhale, 


150 


FATHER JONATHAN, 


the gentle humming of the bee, the joyful melody of the 
birds, the fitful rustling of the leaves, the soft and sub- 
dued murmuring of the streams, as they glide along their 
winding channels, the neat and cleanly dress of the 
peasants, together with their calm and collected appear- 
ance, as, in numerous groups, they wend their way in the 
direction of some house dedicated to divine service ; these, 
and many other circumstances, plainly remind us, that it 
is the day of the Lord, a day of rest, of prayer, and of 
thanksgiving. 

On each returning sabbath, we feel, we know not 
how, some hallowed influence, some holier inspira- 
tions, which make us more sensible of the divine pres- 
ence, and more deeply impressed with the idea, of his 
sovereign, and adorable majesty. By persons, therefore, 
whose natural dispositions inclined them to religion, and 
whose religious feelings prompted them to attend prayer 
meetings, sermons, and other duties in keeping with their 
particular tenets, this day was welcomed with sincere 
delight, and was ushered in, with the most unqualified 
satisfaction. The melancholy gloom, which overspread 
the countenances of our young heroines, from the hope- 
lessness of Emilia’s conversion, began gradually to dis- 
appear, and was succeeded by an air of greater gaiety 
and cheerfulness. Every thing, for the moment, was for- 
gotten in their preparation to attend their respective 
places of worship. Among the rest, Emilia, after devoutly 
reciting her morning prayers, and after making an offer- 
ing of herself, upon the altar of her heart, to the true 
and living God, attired herself in a neat and elegant 
dress, suited to her rank, and to the occasion. Meanwhile, 
the different bells of the neighbouring town, warned them 
of the sabbath, and the loud pealing notes of the bell of 


OR THE SCOTTISH CONVERTS. 151 

St. Margaret’s catholic church, high above the rest, broke 
upon their ears, and invited its members to be present at 
the Most Holy Sacrifice. The servant at Kildalock an- 
nounced the hour for breakfast, and shortly after, the 
ladies were in attendance. During breakfast, Emilia 
proposed, that they should accompany her to St. Mar- 
garet’s, as on that day, they would have an opportunity, 
of hearing Father Jonathan’s sermon, on the sacrifice 
of the mass. After some hesitation, they finally agreed 
to accompany Emilia to the catholic church; some, that 
they might be able to bear ocular testimony, to the 
emptiness of popery; and others, that they might the 
better judge of the doctrines of the catholic church. 
Lady Inglis gave orders, to have both carriages in readi- 
ness, and the ladies instantly retired to their apartments, 
and, in a few moments, returned, fully prepared, and 
awaiting, at the hall door, the arrival of the carriages. 

The party had taken their seats, and Lady Inglis, having 
given orders, to drive them to the catholic church, was 
silently anticipating the pleasure she would have, in hear- 
ing an explanation of the Mass from Father Jonathan. 
The ladies remained silent for a little, till, at length, a 
deep ravine, whose sides were studded with tall and 
majestic trees, bursting upon their view, elicited some 
remarks from Frances, who was perfectly charmed with 
the scenery. Fame has it, that this was once a favourite 
retreat, of that renowned patriot, and warrior, William 
Wallace; and that oft, by the moonbeam’s silvery light, 
he emerged from this asylum of the brave, with his faith- 
ful men of Lanark, to perform deeds of noble daring, and 
to summon forth the chivalry of Scotland, to arm in de- 
fence of their country. Near this there stands a little 
hamlet, which, by its very name, proclaims the antiquity 


152 


FATHER JONATHAN, 


of its origin, and the religion of its former inhabitants. 
The chapel now in ruins, and almost effaced bj time, un- 
equivocally testifies, that it was once, though now in the 
hands of others, the property of the catholic church. 
They had now approached the town, and the church of 
St. Margaret’s, standing out in bold relief, attracted their 
attention. There was something in it, though not of 
superior architecture, which struck them with aw’e and 
reverence. The cross of simple, but well cut stone, — the 
cross, the emblem of man’s redemption, rising above the 
front of the building, reminded them of a Christian 
temple, and that within the hallowed walls of that material 
pile, a crucified God was worshipped in spirit, and in 
truth, and that the faithful there assembled, were proud 
to look upon themselves as followers of Him^ who sancti- 
fied the cross, by his sufferings and death. The hallowed 
associations connected with this mysterious symbol of 
religion, the great lessons of humility, and of charity, 
which it inculcates, together with its serving as a monitor, 
by reminding us of the obligations we are under to God, 
for the signal manifestations of his love, are more than 
sufficient, to prove, that the cross should be the badge of 
every Christian, and that in the sacrifice of the cross, 
and in it alone, the Christian should place his glory. It 
is in consideration of this sacrifice, that, the catholic 
church, on Good Friday, has admitted into her hymns, 
the following eulogy upon the cross : 

0 faithful Cross ! 0 noblest tree ! 

In all our woods, there is none like thee ; 

‘ No earthly groves, no shady bowers 
Produce such leaves, such fruit, such flowers.’ 

They were now before the church gate, and on alight- 
ing, they immediately passed through the spacious and 


OR THE SCOTTISH CONVERTS. 


153 


gravelled area in front ; and, upon entering the church 
door, they were politely conducted to a pew, by one of 
the members of the congregation. None of the ladies, 
with the exception of Emilia, ever before witnessed the 
interior of a catholic church. Seated near the altar, they 
observed every thing with marked attention. They were 
much surprised to behold, with what exquisite taste, the 
church, and every thing pertaining to divine worship, had 
been decorated, and the fervour and piety, which they 
could not fail to observe, depicted in the modest and 
humble demeanor of the congregation. Whilst Emilia 
was communing with God in prayer, and preparing to 
hail the divine presence under the sacramental veil, they 
were intent, upon examining the altar^ the tabernacle, the 
crucifix, the candlesticks, the pulpit, and, in a most atten- 
tive manner, the beautiful portrait of St. Margaret, the 
former catholic Queen of Scotland, — the particular patro- 
ness of the Church, The time for divine service was at 
hand, and two acholytes, in purple soutannes, and white 
flowing robes, advanced with tapers, to light the waxen 
candles on each side of the altar. This served as a signal 
to the choir, which immediately entoned the beautiful 
English hymn, “ Come, Holy Ghost, send down those 
beams,” and which they sang with such harmony, and 
unction, that Lady Inglis, and her Friends, felt a sort 
of inspiration, stealing insensibly over them, so that, 
when the choir sang these words, 

0, thou, th.e father of the poor, 

Thou bounteous source of all our store, 

Come fire our hearts with love, 

they sank upon their knees, and from their hearts re- 
sponded to the sentiment of the verse. 0, what a power- 
14 


154 


FATHER JONATHAN, 


ful influence has not religion over the mind ! This reli- 
gious sentiment, because it was the language of truth, 
made its way to the heart, and conquered any straggling 
remains of prejudice, that might yet find, there, a secret 
lurking-place. After this beautiful hymn was ended, the 
officiating clergyman, in his sacerdotal robes, richly em- 
broidered, and wrought with gold, entered the sanctuary, 
preceded by six acholytes, walking two and two, in pro- 
cession. When they came to the middle of the altar, they 
divided to make way for the priest, and accompanied him 
in making his genuflection, in honor of the divine presence. 
By this time. Lady Inglis, and the other ladies, were sup- 
plied with prayer books, by some catholics, who were con- 
venient ; by the help of which they could follow the priest 
through the prayers at Mass. Their attention was directed 
to the English translation of the prayers, said by the 
priest, during the celebration of the holy sacrifice. The 
Latin language is used by the church, in her rites^ and 
liturgies, as well for the sake of greater conformity, as 
for its imposing grandeur and solemnity. When the priest, 
in a clear and solemn tone, recited the psalm ‘ Judica,’ at 
the beginning of the mass, the choir, all at once, chanted 
forth the ‘ introit,* and, accompained with a finely toned 
organ, they filled the church, with the most inspiring, and 
soul stirring melody. Again, at the ‘ kyrie eleeison’, or, 

‘ Lord, have mercy upon us,’ and at the ‘ Gloria in excelsis 
Deo-,’ when the organ in its loudest tones aided the choir, 
the whole congregation felt that they were in the house 
of God, and heartily adored, and Lady Inglis, and her 
friends, seemed rather to be in the company of angels 
than of men. At this solemn moment, when their souls 
were blended in the most holy union of prayer, there was 
but one feeling amongst them, and that was a feeling of 


OR THE SCOTTISH CONVERTS. 


155 


the most intense and sublime devotion. The angelic prayer 
‘ Gloria,’ sung by angels on the nativity of the Saviour, 
was in itself admirably calculated to impress them with 
the holiness of catholic worship, but, when the prayer 
was chaunted forth, by so many sweet voices, aided by 
the soft and swelling notes of the organ falling with 
rapturous melody upon the ear, they felt a kind of religious 
enthusiasm, which made them forgetful of themselves, and 
of the miseries, with which, as exiles, here below, they 
were surrounded. Such is the powerful fascination of 
music, such the sublimity, to which the soul is elevated, 
by the sound of sacred music; it speaks to the heart, and 
walks the earth, but, gives wings to the soul, and with it 
takes flight to heaven. The ladies were silent, and 
motionless, wondering, and in raptures both, at what 
they had seen, and heard, and no doubt, like another St. 
Peter on mount Thabor, in their hearts exclaimed, ‘‘Lord, 
it is good for us to be here.” When this piece was finished, 
the priest recited the prayer, and the epistle of the day, 
and next, the gospel; which being concluded, he took his 
seat on the epistle side of the altar, and, there, in solemn 
recollection, awaited the sermon of Father Jonathan. 
Before sermon, the choir invoked the inspiration of the 
Holy Ghost upon the preacher, by singing the hymn, 
“ Veni, Sancte Spiritus,” and, at the conclusion, Father 
Jonathan ascended the pulpit, and, after reading the 
epistle and gospel of the day, he turned to the first 
chapter, and tenth and eleventh verses of the Prophet 
Malachi, and read as follows : 

“ I have no pleasure in you, saith the Lord of Hosts : 
and I will not receive a gift of your hand. For, from 
the rising of the sun, even to the going down, my name 
is great among the Gentiles, and in every place there is 


156 


FATHER JONATHAN, 


sacrifice, and there is offered to my name a pure oblation : 
for my name is great among the Gentiles, saith the Lord 
of Hosts.” After a brief and lucid explanation of his 
text, he pointed out from the nature and attributes of 
God, and from our total dependance upon him, as our 
Lord and Master, that we were bound to worship him by 
sacrifice. He described, in rich and glowing language 
the antiquity and universality of offering sacrifice. There 
was no nation, ‘ he said’ so rude, or so uncivilized, as not 
to offer up sacrifice. From the Persian fire worshippers, 
to the followers of Juggernaut, sacrifice was offered, and 
not unfrequently, thousands of human victims have been 
immolated upon pagan altars, to appease and render pro- 
pitious their false divinities. Thus were the minds of the 
most savage and barbarous people, nay, even of the most 
civilized and enlightened, as far as human civilization 
goes, carried by natural instinct, to offer sacrifice to their 
gods. The Homans had their victims slain, and the 
Greeks, their hecatombs. This custom was observed by 
all mankind. 

Sacrifice, whether it consisted of beasts, or of birds, or 
of the spontaneous productions of the earth, or even of 
the horrid immolation of human victims, had, invariably, 
and universally been offered. Wherever the belief of a 
divinity had been spread, there also the propriety of offer- 
ing sacrifice was established. When man, by his corrupt 
nature, had fallen off from the worship of the true God, 
he had formed to himself gods, of his own framing and 
imaginings, and to these fanciful and imaginary deities 
he had offered up various sacrifices. And as he had re- 
tained, even in the midst of the woeful darkness, of unbe- 
lief and of idolatry, some glimmering light of reason, by 
which he could discern some traces of a being or beings su- 


OR THE SCOTTISH CONVERTS. 157 

perior to man, though that light wa‘fe not sufficient to 
point out the true nature of the godhead, so, in like 
manner, had he retained the idea of the necessity of offer- 
ing to those imaginary deities, some kind or other of 
sacrifice. Pagan antiquity furnishes innumerable in- 
stances of the truth of this fact, and affords to the 
Christian philosophers strong grounds for the supposition, 
that this pagan custom had been borrowed from the cus- 
tom and worship of the ancient patriarchs, and of the 
Jewish people. And as the existence of one supreme 
being is argUed from the belief of polytheism, so the ex- 
istence of a sacrifice to that supreme being, can be argued 
from the general practise among polytheists, of offering 
sacrifices. The Egyptians worshipped their gods by 
sacrifice, though they were most skilled in every science. 
Among the most enlightened of the pagan nations, their 
altars groaned under the weight of their victims. In the 
height of their frenzy, and believing that they were pro- 
pitiating their gods, they inhumanly sacrificed to their 
honor, numbers of human beings ; and the prayers of the 
idolatrous murderer ascended, together with the cries of 
his mangled victim. The Goth, the Gaul, the Yandal, 
the Roman, the Athenian, place beyond doubt the general 
belief among the Ancients, of the existence of sacrifice. 
Even at the present day, do not the cries of the hapless 
victim to human wickedness, and to human ignorance, 
assail our ears ? Erom China to Patagonia, from the 
burning sands of Africa, to the distant shores of Japan, 
the horrid offerings of human victims have been made. 
How many human beings have not been immolated by the 
original inhabitants of the New World? Witness Peru, 
where thousands of persons were sometimes offered to ap- 
pease the manes of one of their warriors or kings. Wit- 
14 * 


158 


FATHER JONATHAN, 


ness the atrocious ‘ custom prevailing in Bengal, of burn- 
ing the widows upon the funeral piles of their husbands ; 
and bear in mind, the fact of thirty- thousand such vic- 
tims being sacrificed to their gods in the space of five 
years ! ! ! Thus have the pagan world, in the worship of 
their false divinities, offered up sacrifice, proving by this 
fact the existence of sacrifice. If, therefore, we behold 
thousands of sacrifices offered up to false divinities, if 
millions of human beings united in this solemn rite, and 
if persons of every sex, age and condition, immolated for 
the purpose of appeasing some supposed and enraged di- 
vinity, or of obtaining some supposed blessing, had their 
lives poured out in sacrifice ; we have at least one proof, 
viz., that to offer sacrifice is most convenient to fallen 
nature, and is most in accordance with the idea of what 
is due to the deity. But, .sacrifice does not require the 
aid of pagan authorities, to show its propriety, or to en- 
force its necessity. The inspired volume tells us that 
Abel offered up of the flocks of the field in sacrifice, (Gen. 
iv.) and that it was pleasing to God. Noah, after he was 
saved from the waters of the deluge, raised an altar to the 
living God, upon which he offered sacrifice. (Gen. viii. 9) 
Melchisedech offered up sacrifice in bread and wine, being 
the priest of the Most High. 

Abraham, in obedience to God, was preparing to sacri- 
fice his only son Isaac, when he was prevented by an 
angel, and was rewarded for his fidelity, by a promise, 
that his seed should fill the earth. In Leviticus, mention 
is made of different sacrifices ; the holocaust ; the offer- 
ing for sin ; the peace offering, &c. In the first chapter 
of Leviticus, and ninth verse, we read, ‘‘And the priest 
shall burn them upon the altar for a holocaust, and a 
sweet savour to the Lord.” Of peace offerings it is said. 


OR THE SCOTTISH CONVERTS. 


159 


third chapter and eleventh verse, ibid, ‘ And the priest 
shall burn them upon the altar, for the food of the fire, 
and of the oblation of the Lord.’^ And in Leviticus, 
seventh chapter and seventh verse, it is said, ‘ As the 
sacrifice for sin is offered, so also is that for trespass; 
the same shall be the law of both these sacrifices ; it shall 
belong to the priest, that offereth it.” Thus, does the 
sacred volume record the existence of the various sacri- 
fices of the old law, nor does it rest there; for, it de- 
clares, that all those sacrifices were to cease, or, rather, 
were to be merged in the one great sacrifice of the cross, 
— the sacrifice of the new law, in which the God-man 
was himself, both the priest and victim. This universal 
sacrifice was foreshown by the prophet Malachi, when he 
introduces our Lord, declaring, ‘‘ I will not receive a gift 
of your hands. For, from the rising of the sun, to the 
going down of the same, my name is great among the 
Gentiles, and in every place there is sacrifice, and there 
is offered to my name a pure oblation.” I know, my 
dearly beloved, that you exult. at the thoughts suggested 
by this sentiment, and I wonder not at the potent efficacy 
of this great sentiment upon your souls. For, how can 
you feel otherwise ? how can you but feel a thrill of holi- 
est emotion, when you. consider the nature of this sacri- 
fice, and the infinite blessings, with which it has been 
attended ? 

Jesus Christ is the victim slain, and the world’s redemp- 
tion the effect, of this mysterious, and wonderful sacrifice. 
“ I will not the blood of bulls and goats, then said I, behold 
I come.” This is the one great Christian sacrifice. Yes, 
my beloved, Jesus Christ is the victim slain, — the lamb 
offered for the sins of the world. This is, by excellence, 
the sacrifice of the new law, with which, when compared, 


160 


FATHER JONATHAN. 


those of the old were but weak and beggarly elements, 
and by which the old were excelled, as far as the shadow 
is excelled by the substance. 

0, wonderful and mysterious ways of my God ! How 
dost thou not exalt our human nature, and how dost thou 
not shew forth thy love to fallen man ! ! The God made 
man condescends to clothe himself in our infirmities, and 
to die for our transgressions ! Yes, He is the victim of 
propitiation, for, ‘‘ when we were the enemies of God, we 
were reconciled by the death of His son.” This is the 
pure oblation mentioned by Malachi ; this is the sacrifice 
offered in every place, from the rising of the sun to the 
going down of the same ; this is the lamb, offered from 
the foundation of the world, to appease the offended 
justice of the Father. The son of God — a priest forever 
according to the order of Melchisedeck, ‘‘ being come an 
high priest of the good things to come, by a greater and 
more perfect tabernacle, not made with hands, that is, not 
of this creation ; neither by the blood of goats, or of 
calves, but, by his own blood, entered once into the Holies, 
having obtained eternal redemption.” (Heb. ix. 11. 12.) 
Jesus Christ offering one sacrifice for sins, for ever sitteth 
on the right hand of God, from henceforth expecting, that 
his enemies be made his footstool. For by one oblation 
he hath perfected for ever them that are sanctified.” 
Thus, by the fact of this one sacrifice being offered, all 
other sacrifices were abolished. The various sacrifices of 
the old law, terminated in the sacrifice of the cross, and 
the bloody and painful sacrifice of the cross, perfecting 
for ever them that are sanctified, never again is to be 
reiterated. But, as the old law had its sacrifices, and as 
these sacrifices, though typical of the one great sacrifice 
of the cross, were real, so in like manner, the new law 


OR THE SCOTTISH CONVERTS. 161 

has its sacrifice, and that a true and real sacrifice. The 
sacrifice of the Mass, is the sacrifice of the new law, 
wherein Christ is oifered on our altars, in an unbloody 
manner, for the living and the dead. It differs, according 
to the council of Trent, from the sacrifice of the cross, 
only in the manner of offering it. The High priest is the 
same — Jesus Christ, who, because he liveth for ever, hath 
an everlasting priesthood, and who makes use of men, as 
was Aaron, to act as his vicars, and to offer the Mass in 
commemoration of him ; ‘ this do in commemoration of 
me.’ (Luke xxii. 19.) The victim is the same — Jesus 
' Christ, who says, this is my hody^ — this is my blood. To 
the truth of this the evangelists testify, and St. Paul, in 
his first epistle to the Corinthians, tenth chapter and 
sixteenth verse ; says, ‘ the chalice of benediction, which 
we bless, is it not the communion of the blood of Christ ? 
And the bread, which we break, is it not the partaking 
of the body of the Lord V By this sacrifice of the new 
law, the substance of the bread and wine is changed into 
the body and blood of Christ — -the mystical separation of 
his flesh and blood, is effected — the memory of the one 
great sacrifice is renewed, — latria, or divine worship is 
given to the Almighty — and the infinite merits of Christ 
are applied to the Christian soul, or, at least, to the souls, 
which they make Christian. How great then the dignity 
of a Christian, who has it in his power to be present at, 
and to offer such a sacrifice ! How exalted the office of 
a Christian priest ! ! To him is given that honor, which 
even from angels has been withheld. When he pro- 
nounces the ’words of consecration — “ this is my body — 
this is my blood,” by virtue of his office of vicar of Jesus 
Christ, and in obedience to his divine command, ‘‘this do 
for a remembrance of me,” that, which before was the 


162 


FATHER JONATHAN, 


element of bread, and the element of wine, — becomes a 
sacrament, — is made the body of Christ, and is offered, 
as such, to the eternal Father, as the most Holy Sacrifice 
of the new law. On our Christian altars, then is offered 
such a Christian sacrifice; between the hands of the 
Christian priest, the adorable victim slain for the redemp- 
tion of the world, is elevated; on the tongues of the 
Christians, who partake of the holy communion, is placed 
by the vicar of Jesus Christ, the Divine bread, which 
gives life to the world, ‘‘ unless you eat of the flesh of 
the son of man, and drink his blood, you shall not have 
life in you,” a bread, which on the worthy receivers con- 
fers strength, and hope, and love, and every help and 
benediction. Such is the Christian sacrifice! Such the 
wonderful offering, made by the catholic priest ! 1 Such 
the grand and ineffable mystery of the catholic religion 1 ! I 
‘‘ The word was God !” — ‘‘ The word was made flesh 1” — 
The word made flesh the food of the Christian soul 1 1 ! 
“ My flesh is meat indeed, and my blood is drink indeed.” 
The bloody sacrifice of the cross, as it terminated the 
various sacrifices of the Jewish law, commenced the uni- 
versal unbloody sacrifice of the Christian law. “ This is 
my body — this is my blood, — do this for a commemoration 
of me.” For, as by one bloody libation upon the cross, 
the universal atonement was accomplished, so by the 
continued representation of that bloody libation, viz., the 
miraculous change of the bread and wine into the body 
and blood of Christ, the merits, of that universal atone- 
ment, are applied to our S^ouls, and the bloody sacrifice of 
the cross, is, in a manner, reproduced, and in the un- 
bloody sacrifice of the Mass, for ever perpetuated. Jesus 
Christ, ‘‘ a priest for ever according to the order of Mel- 
chisedeck,” offered up sacrifice in bread and wine, and 


OR THE SCOTTISH CONVERTS. 


1(53 


now, that the scriptures testify, that he hath an everlast- 
ing priesthood, they also must, as they are according to 
the order of Melchisedeck, offer up in bread and wine ; 
but, as the bread and wine was changed by Jesus Christ 
into his own body and blood, “ this is my body — this is 
my blood,” and as he conferred on his priests the power 
of doing the same, ‘‘ do this for a commemoration of me,” 
the bread and wine by the virtue of the words of con- 
secration, and by the power of God, are changed, by the 
ministry of his priests, into the same body and blood. 
This it was, that made the inspired apostle declare, that 
the things of the old law, were weak and beggarly ele- 
ments, when compared to the new, and again, that “ we 
have an altar, whereof they cannot partake, who serve 
the taberracle.” All honor, glory, praise, benediction, 
and thanksgiving to God, the Author, and object of such 
a sacrifice, and to Jesus Christ, the High priest and 
victim. Let me, therefore, my dearly beloved, my joy, 
and my crown, adjure you to pray, that the merits of 
Christ may be plentifully applied to your souls, through 
the powerful efficacy of this great and Christian sacrifice. 
Therefore, brethren, let us hail for ever the sacrifice of 
the new law, the unbloody sacrifice of the Mass, different 
from that of the cross, but in the manner of offering it ; 
and let us, in the language of the church exclaim : 0, 

sacred banquet, in which Christ is received, the memory 
of his passion is renewed, the mind is filled with grace, 
and a pledge of future glory is given to us. Thus have 
I endeavoured to lay before you, the great truths of 
Christianity, regarding sacrifice; and should any persons 
hear me this day, who had no previous opportunity of 
being instructed in this essential point of catholic belief, 
I would implore of them, to reflect upon what they have 


1G4 


FATHER JONATHAN, 


just heard, and to be fully persuaded in their own minds, 
before they run the risk of losing heaven, and of living 
on earth, without being united in offering this sacrifice. 
Let them reflect, that in the catholic church, and in it 
alone, there is an altar,— a sacrifice, — a victim; an altar, 
whereof they cannot partake, who serve the tabernacle, — 
a sacrifice, which Malachi foretold would be offered in 
every place, and a pure oblation; — a victim, — Jesus 
Christ, — the Lamb slain from the foundation of the 
world, — the Lord and life-giver, — the food and nourish- 
ment of Christian souls, — and the bread, which makes 
angels of the worthy receivers. 


OR THE SCOTTISH CONVERTS. 


165 


CHAPTER XV. 

The bread of life, to thee my soul, 

For food, th’ Eternal gives ; 

Under each symbol Christ is whole, 

Under each symbol lives. 

After Father Jonathan's sermon was ended, the 
officiating priest immediately ascended the steps of the 
Altar, and entoned the ‘ Credo,’ to whom the choir re- 
sponded: and seemingly conscious of the supereminent 
excellence of their faith, sang this beautiful piece, in 
strains which served as well, for an index to the sincerity 
of their belief in general, as to their invincible fidelity to 
that tenet of catholic doctrine in particular, which they 
had just heard expounded by Father Jonathan. Lady 
Inglis and those who accompanied her, seemed wrapped 
in astonishment at what they had heard and seen ; for 
they did not for a moment consider, that this great dis- 
tinguishing feature of catholic worship, viz., the sacrifice 
of the mass could be justified on such clear and unde- 
niable grounds ; they, therefore, on reading the creed in 
their books, assented, not only with their lips, but with 
their hearts, to every sentiment expressed therein, and were 
astonished, that they could be laboring so long in such 
profound ignorance of the catholic doctrine. At the 
Sanctus, or Holy, Holy, Holy Lord God of Sabaoth, they 
devoutly knelt with the congregation ; and their de- 
votional feelings much increased by tlie choir, in a most 
solemn and thrilling strain, singing the Preface, their 
tears, more eloquently than words,.pointed out the wonder- 
15 


166 


FATHER JONATHAN, 


ful change that had taken place in their minds, and the 
totally opposite light, in which they then viewed the 
adorable mystery, at which they assisted. Nor is it to 
be wondered at, if the minds of those, to whom the 
august and imposing ceremonies of the Catholic church, 
were altogether new, would be captivated and carried 
away by the beauty, and harmony, and unction, which 
breathe through them, for, they at once elevate the mind 
above all that are of the earth, and fix it steadily on 
heaven and God. None, save those that are dead to 
every noble and pious, and holy, and Christian senti- 
ment, could cherish other than the most sublime and 
ardent devotion on hearing chanted forth the “ Sanctus, 
Sanctus, Sanctus, or. Holy, Holy, Holy, Lord God of 
Hosts, Heaven and earth are full of thy glory. Hosan- 
nah in the highest. Blessed is he that cometh in the 
name of the Lord. Hosannah in the highest.” The 
priest had already entered on the canon of the Mass, and 
before he proceeded to the words of the consecration, at 
which the inefiable mystery of transubstantiation takes 
place, there was solemn and awful silence reigning 
around ; and the Congregation, with one accord, were pre- 
paring to adore the Saviour, under the sacramental veils 
of bread and wine. At this moment, every tongue was 
hushed, every breath was still, every heart full of tenderest 
gratitude to God, poured forth their silent homage and 
adoration, to the adorable victim ; and at the elevation 
of the host, and of the chalice, there accompanied, and 
ascended with this great offering, the most supreme acts 
of prayer, and praise, and adoration of which man is 
capable. After this solemn part of the mass, the choir 
sang the “ 0 salutaris hostia,” and responded to the priest, 
according to the order allotted to them. During the com- 


OR THE SCOTTISH CONVERTS. 167 

munion of the people, they chanted forth the ‘‘ tantum 
ergo,” or in English, 

To this mysterious table now, 

Our knees, our hearts and sense we bow, 

Let ancient rites resign their place, 

To nobler elements of grace. 

And faith for all defects supply. 

Whilst sense is lost in mystery. 

And with such effect was it played upon the organ, 
that it seemed to evoke if possible, in the minds of the 
devout communicants, a more lively faith in the real pre- 
sence, and a more tender devotion in the hearts of the 
entire congregation. On that day, Emilia had the hap- 
piness to receive, at the hands of Father Jonathan, the 
bread of angels, and the big teardrops that plentifully 
rolled down her cheeks, bespoke her joy and gratitude on 
the occasion. Little do those, who have never tasted 
their delights, know how exquisite are those happy mo- 
ments to the soul, when it is replenished with this heavenly 
food, and when it is nourished by worthily receiving this 
sacrament of Christ’s, body and blood. That peace, and 
joy, and serenity, which the devout communicant feels at 
these moments, manifest themselves even in his exterior, 
and while his soul is communing with hjs God, and his 
body is being made a living temple of the Holy Ghost, 
the interior blessedness which he enjoys, spreads a halo of 
glory around his countenance, and the union of the soul 
with its heavenly bridegroom, breathes the sweet odor 
of divine love, and fills with celestial fragrance, the 
hearts of the devout and humble worshippers. On wit- 
nessing such a happy entertainment; oh how unenviable 
their condition, who have not had the happiness of having 


168 


FATHER JONATHAN, 


on the wedding garment ! And how clearly do not the 
words of the sacred te^ts appear, when witnessing such a 
spectacle ! Then are we conyinced, of the true and natural 
meaning, of the various passages declaratory of the real 
presence, under the sacramental veil. Then a flood of 
light pours upon our souls, and illumines the darkness of 
our understandings, and by the blaze of its divine elful- 
gence,. we behold under the forms of bread and wine, the 
immaculate lamb, whose flesh is meat indeed, and whose 
blood is drink indeed. Of this great banquet, St. John 
says, he that eateth this bread shall live for ever,” — 
and ‘ the bread that I will give is my flesh for the life of 
the world, and again — ‘he that eateth my flesh and 
drinketh my blood, liveth in me, and I in him — and un- 
less you eat of the flesh of the Son of Man, and drink his 
blood, you shall not have life in you.’ These sacred 
truths, stamped upon the souls of catholics, by the seal 
of divine faith, awaken in them the purest devotion, and 
enkindle in their breasts, the most tender sentiments of 
love to God in the adorable sacrament. Hence their 
modesty, their humility, their piety, their devotion, their 
spirit of recollection, and their reverential awe in the 
house of God, in which the adorable victim is offered. 
After the communion was administered to the faithful, 
the priest returned to the altar, and concluded the mass. 
While the people were departing from the church, the 
choir once more chanted forth a hymn, which was much 
admired by Lady Inglis, and which never failed to in- 
spire Emilia with a most ardent desire to love and possess 
God. It is, perhaps, one of the most beautiful hymns of 
the church, and is well adapted to make a deep and last- 
ing impression on the soul. Nor in this instance, was it 
unattended with fruit ; for, Belinda, who during the 


OR THE SCOTTISH CONVERTS. 


169 


whole of the sermon, remained in a great measure un- 
moved, could not longer resist, but sank upon her knees, 
and melting into tears, confessed herself a sinner, and 
begged that the divine light would guide her to the true 
church, which she then concluded within herself, was, 
and could be no other than the Catholic church. With 
what ease does not divine grace dispel the prejudices of 
our childhood ! The unction with which the hymn was 
sung, and the deep pathos it elicited, broke down every 
remaining prejudice, and gave another proof, of the glo- 
rious triumph of grace over fallen nature. How sweetly 
then, did not the sounds of those honeyed words fall upon 
the ravished ears of Belinda ! and how smoothly did 
they not convey the truth of God’s unerring word, to her 
enraptured soul ! happy for her, that she had entered the 
hallowed walls of God’s temple, and that she had heard 
the hymn of St. Bernard, 

Jesus, the only thought of thee, 

With sweetness fills my breast ; ^ 

But, sweeter far it is to see, 

And on thy beauty feast. 

No sound, no harmony so gay. 

Can art of music frame, 

No thoughts can reach, no words can say 
The sweets of thy bless’d name. 

Lady Inglis and her company, after the conclusion of 
the hymn, reluctantly tore themselves away from the 
church, and returned to Kildallock, impressed with dif- 
ferent ideas of the catholic religion. The change of sen- 
timent was visibly portrayed on the countenances of each, 
and Em'ilia felt a latent joy, pervading every avenue of 
her soul, at this unexpected and providential manifesta- 
15 * 


170 


FATHER' JONATHAN, 


tion of the divine mercy. With a look of fond, and com- 
passionate regard, she enquired of Belinda, how she was 
pleased with the catholic service, and especially with the 
sermon of Father Jonathan. 

I hope,” replied Belinda, ^Hhat it has been the means 
of removing the prejudice, with which I previously re- 
garded the catholic church,” and then, she was interrupted 
in giving expression to her sentiments, by a sudden out- 
burst of feeling, which was a suflBcient index to her heart, 
and from which she was released, only by a copious flood 
of tears. 

Emilia was sensibly affected, and moved to tenderness 
for the former fond ,companion of her childhood. She 
pressed her hand most affectionately to her breast, and 
embraced her with the warmest friendship, with which we 
are accustomed to greet the return of a most dear, and 
long cherished friend. After they congratulated each 
other, on the happiness, of their being again about to be 
united in the same religious belief ; they entered into a 
very interesting discussion, on various points of catholic 
doctrine ; and from the explanation of Emilia, the result 
was, in the highest degree, favourable to truth, and in 
perfect accordance, with their newly conceived notions of 
the catholic church. The carriages were now drawn up 
before the cottage, and the ladies instantly alighted, and, 
on their entering, the bell was rung, to announce their 
preparation for dinner. After dinner, they took a walk 
in the beautiful lawn, before the cottage, and freely in- 
dulged themselves, in talking over the sermon of Father 
Jonathan, and the impression, which it had made upon 
them. 

“Yes, Emilia,” said Frances, “I am not surprised, 
that you should become a catholic, after hearing its 


OR THE SCOTTISH CONVERTS. 171 

doctrines, vindicated by such a pious and learned de- 
fender.” 

“And still, my dear Frances,” returned Emilia, “I 
fear, that there are many, who have had the same, or a 
better opportunity, and who, insensible to the impressions 
of divine truth, never had the happiness of joining in the 
bond of catholic unity, and of catholic peace.” 

“ I hope,” said Miss Swedes, upon whom, what she had 
heard and seen at St. Margaret’s, made a deep impres- 
sion, “ that I, for one, shall become a catholic, and that I 
shall live and die in that one true church, where alone, 
there is a true and real sacrifice, and where its members 
are not, as we are now? tossed about by every wind of 
doctrine.” 

“Do not say ^now,’ Miss Swedes,” said Belinda, “for 
I, at least, henceforward, shall cling, with all my soul, to 
the catholic church; and shall part with every thing, 
rather than forsake her, whom I believe, to be the spouse 
of JChrist, and the instructress and parent of all true 
Christians.” 

Lady Inglis, with an air of inexpressible delight, 
turning to Belinda, embraced her, with the fondest ten- 
derness, and confessed, in the presence of all, that she 
was converted to the catholic church,’ and that she was 
convinced of its truth, by the agency of Emilia, and by 
means of Father Jonathan’s explanation of the Mass.” 

They had, by this time, returned from their walk, and 
were consulting with Emilia, how they should make known 
to Father Jonathan their intention of becoming catholics, 
and, how they should arrange, about the time, in which 
they would wish to make the public confession of the ca- 
tholic faith ; when, to their no little surprise, they beheld 
Mr. McNab, the minister, advancing, with agitated step. 


172 


FATHER JONATHAN. 


and hasty stride, towards the cottage. The news, having 
spread, that Lady Inglis was much inclined to the catho- 
lic faith, and it being pretty generally understood, that 
Miss Elmford, was a constant resident at the cottage ; 
these circumstances made a great noise among the neigh- 
bourhood ; and the rumor, that two carriages, filled with 
protestant ladies, drove up to the catholic church, caused 
the greatest excitement. When it had been fully ascer- 
tained, that Lady Inglis and her daughter were of the 
number, the Roman catholics, whn were sensible of the 
acquisition of two such highly accomplished and virtuous 
ladies to their congregation, were exceedingly rejoiced, as 
it would be a means of refuting the calumnies, so often 
put forth, viz., that none, except the ignorant classes, 
would become catholics, and of bringing the conviction 
home to the minds of many, that the catholic religion 
must be most grievously misrepresented. On the other 
hand, the news of this event, threw a universal gloom 
over the whole protestant community. 

The minister, therefore, was immediately apprised of 
this fact ; and solicited by a respectable body of Protes- 
tants, he repaired without delay, to Kildalock. The prin- 
cipal object of his visit, was to infuse into Lady Inglis 
and her daughter, a horror of popery, and to fulfil the 
promise made, on the day previous, to the ladies, of 
reasoning Emilia out of the belief of the popish doctrine. 
The presence of Mr. McNab, at such a moment, and under 
such circumstances, was any thing but agreeable. How- 
ever, the ladies immoveably fixed in their resolution, of 
examining into and embracing the doctrines of the 
Catholic church, calmly awaited his arrival. He was re- 
ceived with kindness and politeness by Lady Inglis and 
her daughter; and they did not manifest the slightest 


OR THE SCOTTISH CONVERTS. 


173 


change in their demeanor towards him, though they were 
firmly convinced, that he was laboring in the dissemi- 
nation of error, and in the uprooting of the seed of the 
divine word, planted by the zealous missionaries of the 
church of Rome. The minister, remained for a moment, 
absorbed in thought ; and then, assuming a grave and 
sanctimonious air, he inquired of Lady Inglis : 

“Well, Madam, I had not the pleasure of seeing you, 
nor my young friends here, at prayer meeting to-day ; 
and I was much disappointed, when I had been informed, 
that you had gone to the popish church, to witness the 
ridiculous and foolish mummeries, which they there ex- 
hibit. I suppose. Madam, that you were an eye witness of 
the blasphemous folly, of Father Jonathan’s distributing 
his wafer god, to his poor deluded followers.” 

“Sir,” replied Lady Inglis, “I had the happiness of 
witnessing, for the first time, the beauty and excellence 
of catholic worship; and of hearing from the lips of 
Father Jonathan, the pure words of the gospel. I had 
also the happiness of beholding him distributing the bread 
of life, to many faithful and pious Christians.” 

The minister’s discomfiture was only equalled by the 
resolution, with which this answer inspired the ladies. 

“ I have not repaired to the Catholic church,” con- 
tinued Lady Inglis, for the purpose of ridiculing what I 
was ignorant of, but in order, that my mind, which was 
tossed about by every wind of doctrine, would be con- 
vinced of the truth; and would safely anchor in the 
bosom, of the spouse of Christ.” 

“ And is it possible,” rejoined the minister, “ that you 
also can conform to the idolatrous worship of the church 
of Rome ; and pay a mock adoration to a bit of bread, 
while the very priests of that abominable tyrant, — the 


174 


FATHER JONATHAN, 


popish church, laugh at their own wickedness, and at 
your impious credulity?” 

Hold, Sir I” replied Emilia, modestly, hut firmly, “ I 
cannot listen to such unfounded charges against the minis- 
ters of my religion ; nor allow you to be so lavish in your 
aspersions, on that, which I believe to be the religion of 
Christ, without defending both the one and the other, and 
throwing back upon the originator, the obloquy which at- 
taches to one who gives expression to what is untrue.” 

‘‘ It is unworthy of a theologian. Madam, to argue with 
a lady,” replied the minister. 

And it is unworthy of a minister to make charges 
against the religion of a lady, if he be not prepared to 
prove them,” tartly replied Emilia, You cannot, now. 
Sir, shield yourself under that pretext, as you have, 
without provocation, knowing that I was a catholic, made 
charges against my religion, and against its ministers ; 
and, therefore, I will consider that your character, as a 
gentleman, and as a man of honor, will be at stake, if you 
do no retract, or substantiate them.” 

“It is my opinion. Sir,” said Belinda, “that you 
should not prefer charges against any person, or thing, if 
you were not willing and ready to prove them.” 

The minister, ignorant of the change that had taken 
place in the sentiments of Belinda, looked upon this as a 
command ; he, therefore, graciously acquiesced in her de- 
cision, and said, 

“ Ladies, as it is your desire, I shall never shrink from 
making good my assertions.” 

The deepest interest was manifested by the ladies, and 
they paid the greatest attention during the continuance 
of the following dialogue, which was commenced as fol- 
low^s, by the minister. 


OR THE SCOTTISH CONVERTS. 


175 


As a catholic, are you not required to believe in a 
wafer god, and is not that, one of the leading articles of 
the belief, of the Catholic church?” 

‘‘ What Sir, am I to understand by believing in a 
wafer God ?” replied Emilia. 

“ That you adore a bit of bread, instead of God,” re- 
turned the minister. 

No Sir,” replied Emilia, “ the catholic church teaches 
me to adore with divine worship, but God alone ; and it 
anathematizes all divine worship, paid to the creature. 
Therefore, as I am a catholic, I do not adore a bit of 
bread, instead of God, nor, do I give divine worship, but 
to God alone.” 

‘‘ It is vain for you. Miss Elmford, to deny this re- 
volting doctrine of popery ; for, do not thn papists con- 
fess, that they receive the body and blood of Jesus Christ, 
under the appearance of bread and wine?” triumphantly 
responded the minister. 

“Yes, Sir, with your leave,” replied Emilia, “I have 
a perfect right to deny, that such a revolting doctrine 
can be attached to the catholic church, viz., that they 
adore a bit of bread instead of God. To adore a bit of 
bread, instead of God, and to adore God under the ap- 
pearance of a bit of bread, are as widely opposite in their 
nature, as black is to white ; and as far removed from 
each other, as heaven is from earth, or rather from hell ; 
for, the one belief leads to heaven, and the other, which 
you falsely impute to the catholic church, leads directly 
to hell.” 

“But is it not true,” ireplied the minister, “that 
catholics do believe in the change of the bread and wine, 
into the body and blood of Christ ; and that they worship 
the bread and wine, thus changed, with supreme adora- 
tion?” 


176 


FATHER JONATHAN, 


Catholics, it is true, answered Emilia, “do believe, 
that the substance of the bread and wine, is changed into 
the body and blood of Christ ; and that the body and 
blood of Christ should be adored, and is worthy of supreme 
adoration.” 

“ Rank idolatry. Miss,” hastily and triumphantly re- 
sponded the minister. “It is downright idolatry, to 
adore with divine worship, what is nothing more than a 
bit of bread, or a drop of wine. The Egyptians, who 
adored an irratipnal creature in the form of a bull, could 
not be guilty of a worse kind of idolatry.” 

“ Sir, with due leave, I have to state, that you either 
ignorantly, or maliciously attribute to me as a catholic, 
what with my whole soul I abhor,” replied Emilia. “ I 
adore God alone, under the form of bread, or wine, and 
you say that I am guilty of idolatry, because I adore a 
bit of bread. Do you believe, Sir, that Jesus Christ was 
the Son of God, and that under the form of man which 
he assumed ; or, rather, — that as true God, and true 
man, he was deserving of divine adoration ?” 

“ That is the, groundwork of the Christian faith,” 
answered the minister.” 

“And do you believe,” continued Emilia, “that the 
Spirit of God — the Holy Ghost, as St. Luke assures us, 
in the third chapter and twenty second verse, ‘ descended 
in a bodily shape, as a dove, upon the Son of God,’ and 
that the Holy Ghost, under the form of a dove, was en- 
titled to divine worship ? 

“Most undoubtedly,” said the minister, “for, God, in 
every place, and in every form, is to be worshipped as 
God ; and therefore, as the sacred Scripture assures us, 
that the Son of God was under the form of a man, and 
the Holy Ghost was under the form of a dove, divine 
worship was to be paid to them, under each form.” 


OR THE SCOTTISH CONVERT. 


177 


r 


“ On what authority, then,” inquired Emilia, do you 
pay divine honor to Jesus Christ, under the form of a 
man ; and to the Holy Ghost, under the form of a dove ?” 

“ Not, assuredly, upon the authority of the popish 
church,” haughtily and pompously replied the minister, 
“ I adore them under these forms, because the Scriptures 
declare, that under these forms, the divinity lay con- 
cealed.” But, upon what authority does the popish 
church bind you to adore a bit of bread, and take it as 
your God?” 

“I think. Sir,” replied Emilia, ‘‘with a confidence, 
which truth always inspires, that I have given a suffi- 
ciently satisfactory answer to that question already, and 
have shown plainly enough, that it is a gross calumny 
upon the catholic church. However, I will again repeat, that 
I adore Jesus Christ under the forms of bread and wine, 
on the very same grounds, that you adore Him under the 
form of a man.” 

“ I deny,” said the minister, “ that you can justify your 
wafer worship on the same grounds^’ 

“ Why, sir,” rejoined Emilia, “I first justify my belief 
of the real presence, because the church so teaches ; and 
next, I justify it on the very same grounds, as you do 
your worship of the Son of God. You justify your wor- 
ship of the Son of God, because the scriptures teach, that 
the Son of God is to be worshiped with divine honor, and 
because, though under the form of a man, the sacred 
scriptures assure you, that the divinity lay concealed. 
Now, I justify the worship of Jesus Christ, under the form 
of bread, or, under the form of wine, on the very same 
grounds, at least, I can do so, for the sacred scripture 
tells me, that Jesus Christ took up bread, and blessed, 
and broke it, and said, ‘ this is my body,’ and, taking 
16 


178 


FATHER JONATHAN, 


the chalice, he blessed it, and said, ‘ this is the chalice — 
the new testament in my blood, which shall be shed for 
you.’ Now, as Jesus Christ has said, ‘ this is my body, 
and this is my blood,’ and as his divinity and humanity 
are inseparably united, since his is now a living body, 
for, death shall no more have dominion over him ; it is as 
just, and as reasonable, that divine honor, or worship be 
paid him, under the form of bread, or of wine, as it is 
under the form of a man.” 

“ But, admitting, that Jesus Christ changed the bread 
and wine into his body and blood, and that, under those 
forms, he then could be lawfully worshipped, since he 
himself testified, that he had been there, how can you 
justify the popish belief, requiring as it does, to adore 
him under the form of bread, which the priest, arrogating 
the divine power, blesses,” triumphantly enquired the 
minister. 

“ I am glad, sir, that you not only admit, that our Sa* 
viour changed the bread and wine into his body and blood, 
but, that you acknowledge, that our Saviour has given 
testimony to the fact of his real presence under those 
forms. I shall, therefore, justify the popish belief, as you 
are pleased to call it, or rather, vindicate the catholic doc- 
trine on this point, from the sacred Scriptures, which you 
profess, at least, to be your standard of doctrine. The sacred 
Scriptures, expressly declare of the apostles, ‘as the Father 
hath sent me, so I, also, send you,’ and in referring to this 
power in particular, we are assured, by the same autho- 
rity, that the apostles received the power of doing what 
Jesus Christ had done at the last supper, that is, accord- 
ing to your own admission, of changing the bread into his 
body, and the wine into his blood, for, our Saviour, ad- 


OR THE SCOTTISH CONVERTS. 179 

dressing them, said, ‘ do this for a commemoration 
of me.’” 

“ But, even though the apostles had received the power 
of doing this, what is it blit the heighth of presumption, 
to suppose, that the popish priests have received the same 
power,” confidently retorted the minister. 

‘‘Why, sir, from the fact of our Lord, declaring in 
general terms,” replied Emilia, “that it is necesssary to 
eat his flesh and drink his blood : ‘ unless you eat of 
the flesh of the Son of man, and drink his blood, you 
shall not have life in you.’ Now, as that threat is gene- 
ral, the power of supplying his flesh must be general, and 
this general power, he has given to the ministers of his 
religion, — the priests and bishops of the catholic church, 
when He had said, ‘as the Father has sent me-, so I, also 
send you,’ and again, when He said, ‘ do this for a com- 
memoration of me.’ ” 

“But, granting,” replied the minister, who saw no 
chance of answering the arguments of Emilia, “ that the 
ministers of the true church, have such a power, how can 
you claim it for the ministers of the popish church ?” 

“ First, sir, I claim it for the ministers of the catholic 
church, because it was the first church, and because, it is 
one and the same with that, of which the sacred scriptures 
declare, that it is ‘ the pillar and the ground of truth ;’ 
secondly, because, it never forfeited its title to being the 
true church ; and again, because the ministers of no other 
church, claimed the forementioned power, save those of 
the catholic church. It, therefore, follows from your own 
concession, that, since this power belonged to the ministers 
of the true church, the Roman catholic church being, as 
I have shown before, the true church, the ministers of the 
Roman catholic church alone, are invested with the power 


180 


FATHER JONATHAN, 


of complying with the command, do this for a com- 
memoration of me.” 

How can you suppose,” warmly rejoined the minister, 
“ that the priests of the Romish church have any such 
power, when they do not even give the wine to the people, 
hut, drink it themselves, although it is said expressly, 
‘ He that eateth my flesh, and drinketh my blood, abideth 
in me, and I in him ?’ ” 

I am almost sorry, sir,” replied Emilia, “ that for the 
honor of protestantism, you have not' made a better de- 
fence of their principles ; but, ‘ truth is strong, and it will 
needs prevail.’ Nothing is more easy,” she continued, 
“ than to make such a supposition ; for, as the council of 
Trent, in the twenty-flrst session, and flrst chapter says ; 
he who said, ‘ unless you eat of the flesh of the Son of 
Man, and drink his blood, you shall not have life in you 
said also ; ‘ if any man eat of this bread, he shall live for 
ever.’ And he who said ; ‘ he that eateth my flesh, and 
drinketh my blood, hath everlasting life ;’ has also said, 
‘ the bread that I will give is my flesh for the life of the 
world.’ He, in flne, who said; ‘he that eateth my flesh 
and drinketh my blood, abideth in me, and I in him ;’ has, 
nevertheless, said; ‘he that eateth this bread, shall live 
for ever.’ From this passage, sir, you can behold with 
what ease, your objection, against the catholic discipline 
of receiving under one kind, is answered ; therefore, the 
ministers of the Roman catholic church, do not deprive 
their people of the body and blood of Jesus Christ ; but, 
they feed them with the bread of life, whether they give 
them this sacred food, under the form of bread, or under 
the form of wine.” 

“But,” replied the minister, “have we not Divine 
authority, to shew, that ‘the flesh proflteth nothing,’ and. 


OR THE SCOTTISH CONVERTS. 


181 


therefore, that these words of the Saviour are to be taken 
figuratively? This objection, with the help of all the 
artful reasoning of the Jesuits, you cannot answer.” 

“Do not be so confident^ sir,” answered Emilia, “your 
pompous and broad assertions have very little weight 
with me, if they be not grounded on solid and substantial 
reasons. You have shamefully garbled the passage, and 
then, from a particular part, have drawn a general con- 
clusion ; viz., that every thing, our Saviour said, regard- 
ing the real eating of his body, is to be taken figuratively. 
This whole text,-instead of militating against the real 
presence, confirms it the more, as may be easily inferred 
from the context. The Jews, as St. John relates, strove 
among themselves, saying : ‘ how can this man give us his 
flesh to eat ?’ To which our Saviour answered ; not, by 
showing them, that he was to be understood in figure, 
but, that his words were to be taken in the very letter ; 
‘my flesh is meat, indeed, and my blood is drink, indeed.’ 
And, though they had left him, saying, with many of the 
present day ; ‘ this is a hard saying, and who can hear 
it;’ the Saviour, to confirm the truth of what he had 
said, referred them to his ascension, to show them, that 
he would bring his body with him to heaven, and that, 
therefore, though they were to eat his body, it would be 
a living body, and not as flesh taken home from the sham- 
bles. The flesh, separated from the spirit, profiteth 
nothing ; for, he says, ‘ it is the spirit that quickeneth, 
the flesh profiteth nothing. The words, that I have 
spoken to you, are spirit and life.’ Hence, we are to 
understand, that our Saviour meant his living body, or, 
his flesh joined to, and animated with his spirit. And 
who will presume to say, that the flesh of our Saviour, 
thus joined to his spirit, profiteth nothing? or, that his 
16 * 


182 


FATHER JONATHAN, 


living bodj, as he ‘ dieth now no more,’ (Rom. vi. 9) is 
not of the greatest profit and advantage to the worthy 
receiver, according to this declaration; ‘He, that eateth 
me, the same, also, shall live by me for, if Christ’s 
flesh, in that sense, profiteth nothing, he never would 
have taken flesh upon him, nor would he have died for 
the life of the world.” 

Here, the minister, fairly overpowered by the force and 
clearness of Emilia’s arguments, had nothing to reply on 
the subject of the real presence; or, of the communion 
under one kind, imagined that the best way of defeating 
her, would be to draw her from the present subject, with 
which she was very familiar, to some other, on which the 
prejudice of the ladies, would be more easily enlisted. 
He, therefore, cunningly insinuated, that she might as 
easily prove the other favorite tenet of popish doctrine ; 
viz., that man could forgive sins, as the doctrine of the 
real presence, which she vainly attempted to prove, since 
both are utterly impossible.” 

“With God all things are possible,” replied Emilia. 
“ And when you admit on the word of God, that the Son 
of God is to be worshipped in the form of a man, I am 
at a loss to discover, upon what grounds you deny divine 
worship to the Son of God, under the forms of bread and 
wine. But, as you have given up this point, by intro- 
ducing another ; I shall rest satisfied, that I have suffi- 
ciently proved the doctrine of the real presence, and its 
perfect conformity with the sacred scriptures.” 

The minister was silent for a little, and then, after 
vehemently declaiming against such an idolatrous belief, 
and after solemnly warning the ladies against such a per- 
nicious doctrine, he said, that on the following evening, 
he would expose to them, the unsoundness, and the im- 


OR THE SCOTTISH CONVERTS. 


183 


piety of the belief, that man could forgive sins, and con- 
sequently, the falsehood of the doctrines of the catholic 
church. 

“Sir,’' replied Emilia, “you must be more successful, 
than you haye been on this evening, for, I think you have 
signally failed in your attempt, to disprove the doctrines 
of the real presence.” 

Without attending to the last remark, the minister 
made his exit from the cottage, quite confounded at the 
victory gained over him, by his female antagonist, and, 
at a loss to know, by what means he could prevent Lady 
Inglis and her daughter, from becoming converts to the 
catholic church. 


184 


FATHER JONATHAN, 


CHAPTER XVI. 

0 religion ! thou art to me, 

The source of true delight, . 

Thy angel form afar I see, 

To hover round my sight, 

• In visions of the night to cheer 

The pilgrim on his way 
With faith, and hope, and love draw near, 

And usher in the day : 

5!hat day on which the fiendish sprite 
Of error overthrown, 

ThouTt shed again thy hallowed light. 

From Great Jehovah’s throne, 

Kildalock cottage was now the principal theme of 
conversation, among the entire neighborhood. The sym- 
pathy for, or aversion to the residents thereof, among 
the middling classes, was, generally, in proportion to the 
different light in which they viewed the catholic and pro- 
testant religions. But, for the most part, the liberal and 
enlightened portion of the community, though ever so 
opposed to the church of Rome, still, could not help ad- 
miring the character and virtues of Lady Inglis, and her 
daughter. After the return of the minister to his parson- 
age, he disclosed to his wife the signal failure, with which 
his visit to the cottage had been attended, and ascribed 
as the cause of his ill success, the cunning sophistry, 
which the Jesuitical craft of the Romish priests had care- 
fully instilled into the mind of Emilia. 

“But, my dearest,” said Mrs. McNab, throwing her 
arms around his neck, “ you shall unravel all the web, 
which this Penelope has woven, in favor of her Ulysses. 
I know your unrivalled and matchless powers, when 


OR THE SCOTTISH CONVERTS. 


185 


arrayed against the church of Rome, and assuredly a 
neophyte of that church, can never be able to withstand 
you.” 

‘‘ This, my jewel,” said the minister drawing himself to 
his full height, “ is what I am convinced of, but” — here 
Mrs. McNab interrupted him, by saying, 

“But, my love, it was unworthy of a man of your 
talents, to waste the deep researches of his mind, on such 
a one as Emilia, for how could she be able to appreciate 
your arguments, who was not able to see through the 
shadowy reasoning of Eather Jonathan?” 

The minister involuntarily shuddered at the mention of 
Father Jonathan, for, he entertained a very wholesome 
fear of meeting his reverence. Mrs. McNah, therefore, 
seeing that her last remark had given rise to certain 
thrilling sensations, not very much to the honor of the 
belligerent and controversial powers of Mr. McNab, in- 
geniously added, that Father Jonathan’s departure from 
Templand cottage was daily expected. This had the de- 
sired effect upon Mr. McNah, and his spirits again began 
to revive, under the gentle treatment of his knowing and 
amiable consort. Hope and fear had, however, alternately 
taken possession of the minister, he well knew, how dif- 
ficult his task, to convince Emilia of the unsoundness of 
the catholic doctrines, and he dreaded the result of his 
next visit to Kildalock, for said he, 

“ If I cannot convince Lady Inglis and her daughter, 
of the immoral tendencies of the popish doctrine of con- 
fession, and of its utter opposition to the sacred scriptures, 
and to the generally received doctrines of the church of 
the four first centuries, I fear that they shall he irre- 
coverably lost to protestantism, and not only they, hut I 
much fear, that it will exercise a pernicious influence over 


186 


FATHER JONATHAN, 

the minds of the other ladies, who will be present at our 
next interview. 

‘‘Courage, mj^dearest,” said Mrs. McNab, who, though 
she was conscious of the propriety of her husband’s re- 
mark, still, did not wish to make known her real senti- 
ments, “ Courage and determination are all that are want- 
ing ; as for the rest, I know that the cause of protestant- 
ism will not suffer in your hands.” 

“ I am determined that it shall not,” replied the minis- 
ter, and then threw himself back in his arm chair, 
seemingly deeply absorbed in thought.” 

After the foregoing conversation, the minister and his 
lady retired to rest, and gently yielded to thesoporiferous 
influence of Somnus. The minister’s slumbers were fre- 
quently, during the night, interrupted by the phantom of 
Father Jonathan, which phantom his sleepy majesty pre- 
sented in various and frightful forms to his bewildered 
imagination. One time would he appear in the form of a 
ghastly spectre, rising from the Roman catacombs, and 
pointing to those hallowed receptacles of martyred Chris- 
tians, as a proof of the catholic faith, for which they suf- 
fered martyrdom. Another time would he imagine him 
issuing forth, from some deserted cave or grotto, in the 
apparel of an aged and venerable hermit, bearing in his 
hands, an old and well authenticated manuscript, contain- 
ing in golden letters, “ I believe in the Holy catholic 
church, the communion of saints, and the forgiveness of 
sins.” Again would his slumbers be disturbed, by the 
frightful vision of Father Jonathan, advancing towards 
him with solemn and measured step, and carrying an im- 
mense weight of old and dusty volumes, the productions of 
the Fathers of the church, wherein the doctrine of con- 
fession was largely insisted upon, and written so legibly. 


OR THE SCOTTISH CONVERTS. 


187 


that it seemed impossible to mistake their meaning, or to 
doubt the adhesion of their authors, to this point of 
catholic doctrine. Father Jonathan appeared at one 
time, in such a menacing attitude before him, that he 
awoke horror stricken, and could scarcely persuade him- 
self that it was a dream ; for the uplifited arm of Father 
Jonathan brandishing a ponderous tome of St. Jerome, 
containing the words “ to confess one’s sins is the second 
plank after shipwreck,” and the authoritative tone in 
which he seemed to utter these words, as he drew Mr. 
McNab’s attention to them, had wrought so fearfully upon 
his imagination, that he shrank back with terror ; and a 
half suppressed scream was audibly heard by Mrs. Me 
Nab, as she anxiously inquired of him what was the mat- 
ter. Somewhat consoled by Mrs. McNab, the minis- 
ter again disposed himself to sleep, but sleep he could 
not : the image of Father Jonathan was perpetually re- 
curring to his mind ; and those dusty old volumes, which 
seemed more formidable in his hands, than a two edged 
sword. He fell at length into a profound sleep, and 
Father Jonathan appeared to him, clad in his sacerdotal 
robes, and invoking with voice, somewhat superhuman, 
the genius of true religion. Then, he beheld advancing 
towards him, a form of such exquisite beauty, and love- 
liness, that he was perfectly lost in admiration and as- 
tonishment. Her whole demeanor betokened something 
divine; her face was lighted up with intelligence, her 
eye was beaming with love, her cheeks glowed with an un- 
earthly hue, a placid and joyous serenity, with an air of 
tranquil happiness and contentment, shone upon her 
countenance ; her lips breathed the sweet fragrance of 
piety and holy desires, and her tongue confessed the 
name of the Lord, and that his mercy endureth for ever. 


188 


FATHER JONATHAN, 


As she drew nearer, he descried by the light of her counte- 
nance, three other forms, of no less beauty and loveliness, 
accompanying her, and reflecting back with increased 
lustre, the rays of light and glory, which she at first im- 
parted to them. Father Jonathan appeared to be quite 
familiar with this lady, whom the minister looked upon as 
a queen, and stepping up to her, he whispered something 
in her ear, and after a few moments she dispatched a 
messenger of most insinuating address, familiarly known 
by the name of Grace, to the minister, with the following 
announcement. 

“ I am the genius of true religion, 'whom thou be- 
holdest. I preside over the destinies of man, if thou art 
willing to follow me, and to become one of my disciples, 
thou shalt enjoy pure and unalloyed happiness. This 
crown, which thou seest in my hands, shall be thine. 
Without me thou never canst arrive at thy happy destiny, 
nor be reckoned amongst the children of the great King. 
To me is entrusted the task of conducting all pious 
souls, through the thorny paths of this world, to the 
happy and elysian abodes of angels, and purified and im- 
mortal spirits. Say to this, my messenger, whether thou 
shalt consent to come, and put thyself under my pro- 
tection.” 

The bland and inspiring address of the messenger, 
added to the high recompense held out, had the desired 
effect upon the minister ; he said, 

“Holy spirit, withersoever thou leadest me/ 1 shall 
follow.” 

“Come, then,” said his conductress, “that thou mayest 
be introduced to thy future mistress, and hear from her 
lips, words of consolation, and lessons by which to regu 
late thy future conduct.” 


OR THE SCOTTISH CONVERTS. 


189 


I will,” was the minister’s brief reply. 

After bowing with that respectful reverence, which was 
due to such an august personage, the minister supplicated 
her to point out to him, what he should do to receive 
admission to the joyous and happy crowds of spirits, with 
which he saw her now surrounded. 

‘‘ I will tell thee,” said she, ‘‘ and I will point out to 
thee, the true road, which will conduct thee to happiness. 
I have ere this, declared to thee my name, and the trust 
which, is reposed in me. I had been the joy of thy first 
parents, before their fall in the terrestrial paradise. My 
name was engraven upon their hearts. Since then, I have 
not deserted them, nor their posterity, nor never grow 
weary in my endeavors to bring them back to the path, 
from which, in an evil hour,, and contrary to my earnest 
advice, they had strayed. From the time of Adam’s 
fall, to Noah’s flood, I watched over them with unwearied 
diligence. Through my influence Abraham obeyed, and 
his obedience was reputed to him to justice. Through 
me Moses was favored on Mount Horeb, and received 
the tables of the law from the hand of God, on Mount 
Sinai. Through my mysterious influence, the soul com- 
munes with its God. My dominion begins with Adam ; 
from Adam it extends to Moses ; from Moses to Jesus 
Christ. Look at this golden chain which reaches from 
Adam to the present time. See the link of the natural 
law, that extends from Adam to Moses; and of the writ- 
ten law from Moses down to Jesus Christ ; and of the 
Christian law — the perfection of the two preceding, 
which shall last to the end of the world. Advance nearer 
to me, and I shall shew thee more. SeeSt thou, yonder, 
that group of joyous and happy spirits, before whom pass 
in review, those happy and beatified throngs of once 
17 


190 


FATHER JONATHAN, 


mortal beings, but now, beings clothed with immortality. 
They are the genii who presided over each century of the 
Christian era. These I have successively accompanied, 
and took a part in the various conquests they had made. 
The first of these in order, points to the Apostles, and to 
their immediate successors, Linus, and Cletus, and Clem- 
ent, and Ignatius of Antioch, and Polycarp of Smyrna, 
and a long and illustrious line of men, women and child- 
ren, whom cruelties could not subdue, nor bribes purchase 
from the path of duty. There they are, in the opposite 
crowd, bearing aloft the ensigns of their sufferings, now 
the badges of their victory. The second and third of 
these genii, look on with a holy pride, on the immense 
numbers, who have sealed with their blood, their fidelity 
to their God, and have clung to ine in the midst of the 
most terrible persecutions. In these centuries, also, the 
church sufiered in its visible heads, — the popes or bishops 
of the church of Rome.” 

‘‘ Tell me, 0 thou genius of true religion, whether there 
is any truth in the assertion that the popish bishops, at 
this early period, were the visible heads of the church, or 
whether this assertion has not been of later invention,” 
said the minister. 

‘‘I will tell thee,” replied the genius, “and if thou 
hadst read history, thou could’st not doubt my words. 
The succession of the chief pastors was preserved in the 
first, second, third and following centuries, by the popes 
or bishops of Rome. From these, all lawfful authority to 
govern the true church, had been received, and by them 
missionaries were sent to labor in the conversion of the 
world. The genius of the second century, accompanied 
Fugatius and Damianus, to the shores of Britain, where 
they labored for the conversion of that people. Under 


OR THE SCOTTISH CONVERTS. 


191 


her auspices, flourished in the east, Dionysius of Corinth, 
and Theophylus of Antioch ; and in the west, St. Irenus, 
and Tertullian. Scythia, Africa, Gaul, Germany, and 
India, had also acknowledged in this century, the mild 
sway of the successors of St. Peter, the flrst pope or 
bishop of Rome. See ho^ the genius of the third century 
points to the thousands, who had, during her time, em- 
braced the faith, and who had been admitted through me, 
to that exalted degree of happiness which they now enjoy. 
See, with what pride she points to the popes, who filled 
the chair of Peter in Rome, viz : Zephyrinus, and Calix- 
tus, and Urban, and Pontianus, and Antherus, and Fab- 
ian, and Cornelius, and Lucius, and Stephen I, and 
Xystus II, and Dionysius, and^ Felix I, and Eutychian, 
and Caius, and Marcellinus. And see again, how her 
countenance brightens when she beholds the doctors and 
defenders of the church, which adorned this age. Mark 
how" they stand conspicuous among the rest ; St. Clement 
of Alexandria, St. Cyprian, St. Hypolitus, St. Gregory 
Thaumaturgus, and others who were not less the objects 
of her tenderest solicitude. During her time, Arabia, 
the Belgic provinces, and a part of Gaul were converted 
to the true faith, and acknowledged the spiritual, visible, 
headship of the Roman pontifi* — the successor of the fish- 
erman.” 

“ But who is she,” anxiously inquired the minister, 
“ who holds in her hand a large parchment, on which is 
inscribed ‘the Council of Nice,’ and these words in 
letters of gold, ‘ consubstantialem patri per quern omnia 
facta sunt,’ consubstantial with the father by whom all 
things were made?” 

“This,” she replied, “is the genius of the fourth cen- 
tury. Under her auspices were held the Councils of Arles 


192 


FATHER JONATHAN, 


against the Donatists, and of Nice against the Arians ; 
the latter of whom denied that the Son of God was con- 
substantial to the father. Here too, thou canst behold 
a goodly number of men, eminent, for their learning and 
sanctity. Among the popes, St. Marcellinus, Eusebius 
Milchiades, Sylvester, Marcus Julius, Liberius, and Da- 
mien; and among the doctors and defenders of the church, 
St. Athanasius, St. Hilary, St. Gregory Nazianzen, St. 
Bazil, and St. Ambrose of Milan. Dost thou behold that 
venerable old man whose countenance is lighted up by 
the brilliancy of the cross, at which he gazes in mute 
astonishment, and by whom this genius is most highly 
honored?” 

“ I do,” said the minister. 

‘‘This,” she continued, “is the emperor Constantine, 
the first Christian emperor, and he who beheld the cross 
in the heavens, with these words, ‘In this sign thou shaft 
conquer.’ Since that event, the cross has been worn as 
an ornament in the crowns of emperors and kings, and 
ever regarded as the symbol of the Christian faith. The 
empire of the cross was much extended, under this good 
genius, in Armenia, Iberia, and Abyssinia, and through 
the different parts of the Roman empire.” 

Again inquired the minister, who is she, in whose 
hands are borne, with evident marks of triumph, and 
exultation, the triple-leafed shamrock, and the thistle — the 
emblem of my native land?” 

“Ah,” said she, “this is the genius of the fifth century, 
to whom I myself am deeply indebted for many zealous 
and devoted children. Dost thou behold that group of 
illustrious pontiffs ? these were the ornaments of that 
age, and the pride and solace of the genius, that presided 
over it. Aided by St. John Chrysostom, and St. Jerome, 


OR THE SCOTTISH CONVERTS. 


193 


and St. Augustine, and St. Gregory of Nyssa, and other 
powerful assistants, the pontiffs of that age, extended the 
church of God, and overcame the enemies of true religion. 
That venerable personage, with mitre and crosier, and 
followed by a numberless host of devout and holy people, 
is the great apostle of the Irish nation ; he had received 
his commission from the visible head of the church of 
Rome, to preach the faith in Ireland; and the seed of 
the divine word planted by him, has taken such deep and 
solid foundation, that it has been one of the chief nur- 
series of the church ; and its faith, at the present day, is 
as verdant and blooming, as that immortal emblem, which 
thou beholdest in the hands of the genius of the fifth 
century.^’ 

“But what of the faith of Scotland?” anxiously en- 
quired the minister. 

Scotland received the faith, through the preaching of 
Palladius,” responded the genius. "'“He had been com- 
missioned by the see of Rome for that purpose ; and faith- 
ful to his commission, he laboured zealously to plant the 
faith on the ruins of paganism. After him, in the latter 
part of the sixth century, flourished Columba, or Colum- 
kille, the great patriarch of monastic orders in Ireland — 
his birth place, and in Scotland — ^the land of his adoption. 
To this great saint is owing much of the piety of thy 
ancient ancestors. For thirty-four years he laboured 
strenuously to lead souls to heaven and to God. On the 
ninth of June, in the year of our Lord, five hundred and 
ninety seven, he sweetly slept in the Lord; after foretell- 
ing it, to his faithful disciple Dermott, ‘This day,’ he 
said, “is called the Sabbath, that is the day of rest, and 
such will it be to me ; for, it will put an end to my 
labours.’ Ascend this rising ground, and thou wilt see 
17 =" 


194 


FATHER JONATHAN, 


at a glance, the presiding genii, and the pontiffs, and the 
pious, zealous, humble, and religious of all ranks, of each 
of the following successive centuries.” 

The minister obeyed, and wrapt in astonishment, he 
beheld thousands of purified spirits, rejoicing in their 
triumph over the world. Nor could he for a moment 
doubt of their being children of the catholic church ; for, 
the venerable pontiffs of that church, looked upon them 
with a certain kind of complacency, which they well 
understood, and they hailed them as the supreme visible 
heads of the ages, in which they lived. But wMe the 
minister was viewing them with marked attention, there 
was one female form, with whom he was perfectly fascin- 
ated, and who looked upon him with an encouraging and 
hopeful smile. His heart throbbed with emotion, and his 
eyes seemed riveted upon her, as she shone in all the 
beauty and loveliness of those, who are numbered amongst 
the just made perfect. Throwing himself upon his knees, 
he implored of the genius of true religion, to make known 
to him that exalted personage. 

“I shall tell thee her name and her nation, and then 
thou shalt be satisfied,” replied the genius. ‘‘That,” she 
continued, “is St< Margaret, the illustrious and virtuous 
Queen of Scotland; she was the patroness of the poor, 
and the model of the rich ; to her Scotland owes much. 
She procured pious and zealous pastors for her people ; 
she laboured in their civilization, and refinement; she 
encouraged the useful and polite arts ; she cultivated a 
love of the sciences, and by her means the principles of 
the social and moral virtues were instilled into the minds 
of her subjects ; she strictly watched over the morals of 
her children, and as she lived and died an obedient child 
of the catholic church, her children also were instructed 


OR THE SCOTTISH CONVERTS. 


195 


in the same saving faith. When she drew near her end, 
she addressed her confessor in these terms, ‘ Farewell, 
for I shall not be long here ; you will stay some little 
time behind me ; two things I have to desire of you ; the 
one is, that so long as you live, you remember my poor 
soul in your masses and prayers; the other is, that you 
assist my children, and teach them to fear and love God.’ 
Through the prayers of St. Margaret, my dominion, that 
is, the dominion of true religion is not altogether extinct 
in Scotland, and the happy day will shortly dawn, when 
the prayers of a grateful people, again restored to the 
bosom of the true church, will be carried by the hands 
of their former queen, to the throne of the Eternal ; and 
she will return to them, loaded with heaven’s choicest 
favours.” 

The minister was looking on in mute astonishment, 
when the vision began gradually to disappear. 

“I must now leave thee for a little,” said the genius, 

but invoke me, and I will come to thy assistance.” 

Before he had time to reply she was gone, and a fright- 
ful and terrific spectre stood before him. The minister 
shrank back with terror, but, fear impelled him to be 
silent. Her countenance was deformed, her looks were 
haggard, her sunken eyes and lowering eyebrows por- 
tended something ominous, her tattered and party colored 
garments seemed to indicate her, as dependant upon the 
bounties of others, and the wretched plight in which she 
appeared, was the plainest evidence, that she possessed 
little of her own. As she advanced in a menacing and 
threatening attitude, the minister attempted to break off 
from her presence, but something invisible seemed to re- 
tard his flight. 

‘‘ Stay, stay, thou traitorous wretch, who wouldst deign 


196 


FATHER JONATHAN. 


to listen to the open and avowed enemies of thy race, and 
of thy religion : shouldst thou desert my ranks thou shalt 
be held up as a laughing-stock to my followers, and thou 
shalt be as a stranger, in the land of thy nativity. 
Knowest thou not that if thou be faithful to me, I can 
raise thee to the highest dignities, and lavish upon thee 
the treasures of the earth ; but, that if thou prove un- 
faithful to me, and listen to the bland and smooth address 
of her, vho has a little before conversed with thee, I can 
reduce thee to nothing, and load thee with every kind of 
reproach.” 

The minister overcome with fear was unable to open his 
mouth, and she taking advantage of his terror continued, 

“ I am the genius of that religion which thou professest, 
and which my enemy would fain induce thee to abandon, 
but, no, thou shalt be mine. See here the crowds which 
obeyed my voice, and which still listen eagerly to my 
words. As these were uttered in empty and vapid decla- 
mation, she foamed, and stamped, and raved, and a demo- 
niac sneer curled upon her lips, while a blue, sulphureous 
flame seemed to dart forth from her starry eyeballs. 
Convulsed with rage she muttered something unintelli- 
gible, and, in an instant, the most frightful forms, whose 
name was legion, surrounded her. Fear and terror, and 
cruelty and pride, and obstinacy and revenge, and impu- 
rity, and ignorance, and despair collected around her, and 
through the dim and clouded atmosphere in which they 
were enveloped, the minister, though half dead with fear, 
saw plainly inscribed on her banner, in drops of blood, 
‘ I am the genius of religion.’ His blood congealed within 
his heart w^hen he read the bloody inscription on the 
banner, and his life’s blood for a moment ceased to flow. 
Vainly would he have attempted to call upon the genius 


OR THE SCOTTISH CONVERTS. 


197 


of true religion to come to his aid, for his lips refused to 
do their part, and he would have been her prey, had not 
Fortitude been despatched by this good genius, to act in 
her name, and to inspire him with almost superhuman 
courage. The happiness with which a mariner hails the 
unexpected sight of land, after the hardships and toils of 
a long and dangerous voyage, would give but a faint idea 
of the joyous condition of the minister at this moment. 

“ Fear nothing,” said Fortitude, “I shall defend thee 
against every danger. The genius of true religion has 
sent me to thy aid, and to deliver thee from the hands of 
thy enemies. Look steadily at them, and thou shalt dis- 
cover their real nature and the wicked object of their 
designs.” 

The minister did as he was desired, but now the evil 
genius seemed to turn disdainfully from him, and to point 
the arrows of her vengeance against his deliverer. For- 
titude, with undaunted courage withstood her, and the evil 
genius, confounded by the majestic mien of her enemy, 
retreated a few paces, and she stood as if she were riv- 
etted to the ground. The old, tattered garment, which 
this evil genius wore, patched up of rags of various col- 
ors, and of various textures, and at various times, seemed 
endowed with the power of speech, and to emit as many 
voices, as there were patches upon its surface. 

“ What doth this mean ?” said the minister. 

“ Be silent, and shalt thou know all in a very little,” 
replied his deliverer. “ These patches represent the difter- 
ent false tenets that were condemned by the church.” 

She had scarcely ended, when a voice issued from the 
garment which the evil genius wore, and said : 

“I am she, who in the first century of the Christian 
era, inspired Ebion, and Cerinthus, and Simon the magi' 


198 


FATHER JONATHAN, 


cian, and the incontinent Nicolaits, and the other inno- 
vators, to prefer the imaginings of their own minds, to the 
teachings of the apostles, and here are their followers.” 

The minister turned his eyes in that direction, and he 
beheld a crowd of the most squalid and emaciated figures, 
with contention and strife and bitterness, and envy and 
selfishness, depicted on their countenances. He turned 
away with disgust, and scarcely had he done so, when his 
ears were assailed with the sound of many and inhuman 
voices. 

“ We are the genii who presided over the events by 
which the church of the Messiah was persecuted. We 
stirred up heresies and schisms. The denial of Christ by 
Paul of Samosata, in the third century, was our work ; 
and the denial of the distinction of the persons of the 
blessed trinity, by Sabellus ; and the Novatian heresy, 
which consisted in denying the power of the church to 
forgive sins ; and that of Manes, who taught that there 
were two Gods.” 

“I am the genius of the fourth century,” said another; 
the Arian heresy is my work, and so is the Macedonian, 
and the Aerian who opposed episcopacy, and I have done 
much more mischief to the genius of true religion.” 

“And I have added to her afflictions,” said the genius 
of the fifth century ; the Nestorians, who denied the 
union of the divine and the human natures, and the 
Eutychians who have confounded them together, and the 
Pelagians, who denied the necessity of divine grace, and 
the disciples of Vigilantius, who sneered at celibacy, 
prayers to the saints, &c., all flourished under me and 
owe me many obligations.” 

“And I,” exclaimed the genius of the sixth century, 
“ have inflicted a deep wound upon her, which has not 


OR THE SCOTTISH CONVERTS. 


199 


ever yet been healed, by stirring up the impostor Ma- 
homet against her, and by giving rise to other heresies, 
such as the Acephali, and Jacobites, and Tritheists, &c.” 

“And I was not idle,” said the genius of the seventh 
century ; for I distracted the East by the Monothelite 
heresy, and by the Paulicians revived the detestable heresy 
of the Manicheans, and inflicted other evils on the true 
religion.” 

“And we,” spontaneously vociferated the genii, who 
presided over each century, from the seventh to the 
sixteenth, “ we have done incalculable evil during our 
time. We have brought forth, and nourished the heresy 
of the Icoriaclasts ; and the schism of the Greek church ; 
and we have given birth to Berengarius — the first, who 
attacked the real presence; and to the Waldensian and 
Albigensian heresies, and likewise to the heresies of the 
Beguardi and Fratricelli. We have also given rise to the 
Wickliffites of England, and to the Lollards of Germany; 
and under our sway, the Hussites, and Adamites with all 
their immoral and violent practices, have rendered them- 
selves notorious.” 

“But, we,” faintly exclaimed the evil genii of the six- 
teenth, seventeenth, and eighteenth centuries, “we have 
produced some of the worst, and most dangerous doctrines 
to the true religion, and we have destroyed some of the 
fairest portion of the true church. The eras, over which 
we had presided, had given birth to numberless heresies 
and sectaries. Some of the principal are the Lutheran, 
the Calvinist, the Zuinglian, the Anabaptist, the Anglican, 
the Socinian, the Puritan, the Quaker, the Independent, 
the Presbyterian, and many others, which are as odious 
in themselves, as they arc opposed to true religion.” Here, 
there was an end'; for, all the evil genii collected around 


200 


FATHER JONATHAN, 


her, on whose standard 'was engraven, False religion;” 
and thousands of wretches, hideous, ghastly, and deformed, 
followed them, piercing the air with the most horrible 
yells and imprecations. One could easily distinguish 
among the rest those who broached the different heresies, 
for they appeared much more deformed, and had much 
more terrible, and ghastly appearances. 

The genius of false religion then turning to the 
minister, spoke, as follows: 

“Wilt thou not, now, continue with me, as formerly, 
and give up the idea of going over to her, familiarly 
known, by the name of true religion ; for, she will com- 
pel thee to obey her in all things, and she will not allow 
thee to judge for thyself in those things, which she will 
tell thee, belong to her.” 

With these words she was advancing to rescue him, 
from the grasp of fortitude, who held him fast by the arm, 
when the minister fearful of the issue, uttered such a 
scream, that he immediately awoke, and so pow^erful was 
the impression of these things upon his mind, that a con- 
siderable time had elapsed, before he could persuade him- 
self, that it was all a dream. 


OR THE SCOTTISH CONVERTS. 


201 


CHAPTER XVIL 

Confess ! In that one word is found, 

True peace, true joy, true bliss ; 

The chains, by which our souls are bound, 

Are loosed when we confess. 

The following day was one of intense interest to the 
residents and visitors of Kildalock cottage ; the morn- 
ing was clouded, and heavy with the mist that gathered 
upon the neighboring mountains, and spread itself over 
the most of the adjacent country. But the sun bursting 
forth through the dense and clouded atmosphere, dis- 
pelled the vapors which lingered on the plains, and restored 
that clearness and serenity to the heavens, which is the 
sure forerunner of a beautiful and brilliant sunshine. 
The minister appeared more thoughtful than usual ; for a 
deep and settled conviction of the last night’s vision, 
absorbed all the faculties of his soul ; and despite every 
attempt to divest himself of the different impressions 
made upon him by the genii of true and false religion, 
still, they were as immovably fixed in his mind, as if they 
were transpiring at the very moment. He returned to an 
apartment, used as a library, in which the bible, and a 
few other volumes, were carelessly scattered on the 
shelves, and taking up by chance an old . edition of a 
work much effaced by time, and treating of the catholic 
confession, he perused it with the most marked and fixed 
attention. 

After some time, a charming and innocent little girl, 
tapped gently at the door, and with a smiling counte- 
18 


202 


FATHER JONATHANj 


nance and looks brightened up with the mirth and joyful- 
ness of childhood, looking fondly in his face, said to him, 

“ Pa, come to breakfast ; it is now ready, and ‘ ma’ bade 
me tell you, that she is waiting for you.” 

After she had said this, the little playful urchin ran 
with all possible expedition, to throw herself into the 
arms of her mother. 

The minister for the moment, laid aside all idea of 
study and controversy, but yet, could not altogether for- 
get the scenes and impressions which were the result of 
the last night’s dream. He took breakfast as usual, but 
still, there was something discernible, even, in his looks, 
that betrayed the doubts and perplexities of his mind. 
This did not escape the keen observation of his wife, nor 
did she allow it to pass unnoticed, for she said to him, 

“ My dearest, I fear that you are not in good spirits 
to-day, as there appears something unusually sad on your 
countenance. Tell me the cause of your uneasiness, that 
we may sympathize together, and share in the burdens of 
each other.” 

Well, I will tell you, my love,” answered the minister. 
“After the solemn hour of midnight, when the busy hum 
of industry had ceased, and wearied mortals disposed 
themselves to rest from their labors, my whole frame re- 
laxed by sleep, had yielded to its influence, and then, a 
two-fold vision presented itself to me ; one, purporting to be 
the genius of true, and the other of false religion. The 
former, of most benign and pleasing countenance, pointed 
out to me a goodly array of popes and bishops, and lay 
members of the Roman catholic church, and declared t5 me 
that in it alone I would find solid peace and contentment. 
But, before my interview with her, she despatched to me 
a little messenger, much resembling our little Adelaide, 


OR THE SCOTTISH CONVERTS. 203 

who inspired me with the most favorable sentiments of 
the catholic church ; and of such winning ways was she, 
that I could not resist, as I thought, accompanying her 
to her mistress.” 

“Resembling our little Adelaide!” exclaimed Mrs. 
McNab, “this child, I expect, shall be the hope and stay 
of our old age, for I too on last night imagined that I 
was in the midst of a dark and dreary wilderness, and 
that, when I was quite hopeless of making my way through 
such a vast and frightful solitude, my little angel, my own 
little Adelaide, like a flaming cherub, threw a light around 
my path, by which I was able to retrace my footsteps, 
and arrive in safety at the old homestead of my fathers.” 

“ This is singular, indeed,” repeated Mr. McNab, who 
wondered exceedingly at what he had just heard. 

“It is singular,” continued Mrs. McNab, “ but my 
dove, my pretty little dove, will yet be our chief support 
and consolation.” 

“ May God grant it,” replied the minister ; “but I did 
not flnish the account of my vision. When the genius of 
true religion, had beckoned to me to ascend a little emi- 
nence, from which I could see at a far distance, she 
shewed me the presiding genii of the last eighteen cen- 
turies, and the various conquests made over the world by 
the true religion ; and what surprised me most was, that 
all these nations were converted by the catholic mission- 
aries, who were deputed for that purpose by the See of 
Rome. Among the rest, she pointed out to me, St. Mar- 
garet, the Queen of Scotland, who was at once, she said, 
the model of a good queen, and a most pious and virtu- 
ous catholic. The genii then took leave of me, and before 
I had time to reply, she had vanished from my sight, and 
left me to my own reflections; but not, however, till she 


204 


FATUER JONATHAN, 


had assured me that she would willingly assist me, when- 
ever I would invoke her aid. This good genius was 
scarcely out of sight, when lo ! another and a most fright- 
ful and defprmed figure stood before me. I shudder, 
even now, at the thought of this horrid spectacle. She 
said, that she too, was . the genius of religion, and that the 
Ebionites, and Arians, and Macedonians, and Maniche- 
ans, and Lutherans, and Presbyterians, and all the other 
sectaries, who broke olF from the church of Rome, were 
her children. I trembled with fear at this recital, and 
when she advanced near me, to conduct me over to the 
other side, I would, to all appearances, have unavoidably 
been carried olf, had not the good genius despatched to 
me, a powerful assistant, named Fortitude, who stood by 
me, and filled me with an extraordinary degree of courage. 
Thus ended this mysterious vision, for I was so terrified 
at the thought of falling into the hands of that ragged 
and evil looking genius, that I awoke in terror and aston* 
ishment, at what I thought, even for some time after, had 
really happened.” 

Mr. McNab was silent ; and it was evident from his 
looks, that this vision, together with some other informa- 
tion which he had received, regarding the catholic 
church, had made considerable impression upon him. 
His lady, who till now, seemed pretty well satisfied with 
her own religion, though sometimes serious doubts would 
occupy her mind on that head, was much , troubled at 
what he related. Her color went and came at different 
intervals, and the more she endeavored to conceal her 
feelings, the more easily could they be discerned in her 
countenance. The minister, perceiving this, felt much 
annoyed ; but it was only an indication of what was 
passing in his own mind. 0, conscience ! how loudly and 


OR THE SCOTTISH CONVERTS. 


205 


deeply-toned dost thou not speak to the heart and what 
misgivings as to the truth of its preconcieved notions, 
dost thou not create in the human mind ! The conviction, 
that the catholic church was the spouse of Christ, forced 
itself upon the minister ; and he, without intending it, 
impressed his wife with the same conviction under which 
he himself labored. 

“ It is vain,” said Mrs. McNab, ‘‘ to conceal any longer 
the effect upon my mind of what you have related ; 
these, and the other proofs which I have seen in favor of 
the Koman catholic church, have forced me to confess 
that it is the true church ; my confidence in the church 
of Scotland, is therefore, at an end.” 

The minister turned pale, and paced the room for a few 
moments, evidently much agitated, while various and con- 
flicting feelings were struggling in his breast. At length, 
heaving a deep, but half suppressed sigh, while the tears 
in rapid and -quick succession, trickled down his manly 
cheeks, he embraced his wife, and addressed her in words, 
proceeding as well from his tender affection for her, as 
from his sense of duty, and from the change wrought in 
his own mind. 

“ It is not my province,” said he, to raise obstacles 
in your way, my dearest Agnes, or to prevent you in any 
manner, from examining into the truths which you may 
think necessary for salvation. The love I bear you, and 
the unsettled state of my own mind, demand that I should 
allow to others, that liberty which I claim for myself. I 
too, God willing, shall examine for myself, and be fully 
persuaded in my own mind, before I worship the deity, 
in any other, except in the true religion.” 

Mrs. McNab was so overpowered with her feelings, 
that she could not utter a single word, but throwing her- 
18 * 


206 


FATHER JONATHAN, 


self back on the. sofa, she hid her face in her hands, and 
while her eyes were suffused with tears, her heart was 
communing with God and imploring the grace for herself 
and husband and little innocent Adelaide, to be instructed 
in the principles and be admitted within the pale of the true 
church. Mr. McNab retired to his room, and there, after 
fervently praying to God, promised humbly and cheerfully 
to embrace the true religion, provided he could clearly 
ascertain it, and make it out among the many Sects that 
surrounded him. - 

Such a wonderful change was entirely owing to divine 
grace ; for, nothing save divine grace, could soften and 
render pliant the stubborn heart of the minister. 

He yielded, and after forming his future line of con- 
duct, with regard to his examination into the doctrines 
of the catholic church, he sent a letter of apology to Kil- 
dalock, in which he stated, that he could not do himself 
the pleasure of visiting them on that evening. We shall 
now take leave of the minister and his family for a little, 
and take a hurried glance at the inmates of Kildalock. 

They expected every moment that the minister would 
come to visit them, but to their astonishment, Lady Inglis 
entered the parlour with a note from him, containing an 
apology for his unavoidable absence on that evening. 
Some of the party rejoiced, but othei^s, among whom was 
Frances, felt half disappointed at this intelligence, for, 
she evidently wished to hear the doctrine of catholic con- 
fession, amply and fairly discussed, as the practice of this 
doctrine weighed more heavily upon her than all the rest. 

‘‘I am sorry,'’ said she, “ that we are deprived of his 
visit, as the subject, which he proposed to discuss on this 
evening, is to me of the deepest interest, and one which 


OR THE SCOTTISH CONVERTS. 207 

I would be quite glad to see abandoned by the catholic 
church.’^ 

Emilia smiled and was about to reply, when she beheld 
Father Jonathan advancing towards the house and walk- 
ing up the winding avenue before the cottage. 

“Hold,” she said, “here is Father Jonathan, he is com- 
ing to spend the evening with us, and we shall hear what 
he has to say on this matter.” 

With these words she hastened to the door, and after 
kindly and warmly saluting Father Jonathan, she con- 
ducted him to the. parlour, 'vyhere he had the honour of 
an introduction to the ladies. The simplicity and ease 
with which Father Jonathan demeaned himself, accom- 
panied with his graceful and elegant address, had its due 
effect upon the ladies. They did not feel the least em- 
barrassed in his company, but, on the contrary, freely 
engaged in conversation with him, and after supper was 
ended, made known to him their sentiments, regarding the 
catholic church, and requested him to give them an ex- 
planation of the doctrine of confession, as held and taught 
by catholics. 

“ This piece of information, I assure you, ladies,” said 
he, “ is as unexpected as it is pleasing, but, the spirit 
bio weth where it wills, and we have only to admire divine 
goodness. After' congratulating you on this happy event, 
happy because you are now beginning to move in the right 
direction, I shall willingly accede to your request, and 
explain the doctrine and nature of confession, and answer 
I hope to your satisfaction, any remaining doubts which 
you may entertain on that head.” 

“This is what we are ardently desirous of,” replied 
Lady Inglis. 

Father Jonathan, with that serenity and mildness which 


208 


FATHER JONATHAN, 


were his leading characteristics, and with a frankness and 
sincerity so admirably . delineated on his countenance, 
commenced as follows, 

‘‘ The doctrine of confession, when rightly understood, 
is one of the most cheering, and consoling doctrines of 
the whole Christian code. I say, when rightly understood, 
and I say it with grief, because, there is not perhaps one 
catholic tenet more grievously assailed, or more foully 
and shamefully misrepresented. Many, it is true, believ- 
ing this slanderous misrepresentation, have a sincere 
aversion to what, they consider, but, however, erroneously 
consider, is held by catholics. Such persons have my 
deepest sympathy, and I would cheerfully submit to any 
privation, that would be a means of rightly informing 
them of the truth, on this subject. With such, the early 
impressions of childhood, the prejudice of education, the 
influences of friends, and the bias of the circles in which 
they move, are a powerful hindrance, to their arriving 
at the knowledge of the truth, and to their examining 
into doctrines, around which is sedulously interwoven by 
cunning men, whatever is absurd in theory, and whatever, 
in practice, is revolting to human nature, and injurious to 
morality. My object, therefore, is to defeat in your re- 
gard the artifice of those cunning men, who lie in wait 
to deceive ; ahd while I condemn with you the blasphem- 
ous doctrines falsely imputed to the catholic church, to 
point out to you in its fulness and beauty, the consoling 
and heavenly doctrine of confession. The doctrine falsely 
imputed to the catholic church, is, that man can forgive 
sins at will, that the popes, and bishops, and priests, can 
give indulgence to commit sin, and that there is no sin so 
heinous, as that they will not forgive, provided they get 
a sufiicient sum of money. (See Goodrich’s Reformation.) 


OR THE SCOTTISH CONVERTS. 


209 


This is the doctrine charged upon the catholic church; 
but, this charge, is as false and malicious, as the doctrine 
itself, if really reduced to practice, would be immoral and 
injurious. Now, what is the fact? The catholic church 
holds that no man of himself can forgive sins ; that all 
the popes, bishops, and priests that ever lived, could not 
give indulgence to commit one single sin ; and that all 
the money in the world, could not purchase the forgive- 
ness of the most slight or trivial transgression of the law 
of God. Therefore, the catholic church holds and teaches 
the very reverse of what is attributed to her, and con- 
sequently, the forgers of such charges, are guilty of most 
palpable and notorious falsehoods. But, now as I have 
told you what the catholic doctrine of confession is not, 
I will state to you, as briefly, and as exactly as possible, 
what it is. The catholic church believes, and teaches, 
that its validly ordained ministers have received from God 
the power of forgiving and retaining sins ; that is, of bind- 
ing and loosing ; but, it teaches, that three conditions are 
absolutely and indispensably necessary on the part of 
the penitent, viz., contrition, confession, and satisfaction. 
By contrition, is meant a heartfelt and sincere sorrow 
for having offended God, accompanied with a firm resolu- 
tion of sinning no more, thus excluding on the part of the 
sinner, all affection, especially, to grievous sin. By con- 
fession, is meant the revelation that is made of his sins 
by the penitent, to an approved priest, in order to obtain 
absolution. And by satisfaction, is meant the prayers, 
alms, fastings, and other pious works, performed by the 
penitent, and enjoined by the confessor as a penance. 
4-fter the sin, and the eternal punishment due to sin, is 
remitted by the sacrament, or, if that is not possible, by 
the desire of the sacrament, the temporal punishment 


210 


FATHER JONATHAN. 


■which is not always wholly forgiven with the eternal, is 
remitted by those penitential works.” 

“I understand now,” said Lady Inglis, ^‘the catholic 
doctrine of confession. It consists in being Sorry for our 
sins, and in resolving to forsake them; in confessing them 
to a priest, who is approved by the church for that pur- 
pose; and in the performance of some penitential works.” 

“But, what reason have we to believe, that the confes- 
sion of our sins is necessary ; or, tha,t it has been esta- 
blished by God, as the means of their forgiveness ?” en- 
quired Frances. 

“ For the very same reasons that we have to believe 
any other divine truth, viz., the authority of the church, 
which teaches it to be so revealed, and consequently, to 
be of divine institution,” replied Father Jonathan. 

“ Can we find this doctrine in the sacred scriptures?” 
urged Frances. 

“ It is clearly laid down in the sacred scripture,” said 
Father Jonathan, “ and it has been invariably held, and 
taught, and practised in the catholic church, from the 
time of the apostles, to the present day.” 

“ If I were firmly convinced of the truth of this two- 
fold fact, viz., that confession has its foundation in the 
scriptures, and that it has always continued in the church, 
I would not for a moment hesitate to become a catholic, 
and to conform, by the grace of God, to every practice 
prescribed by it,” returned Frances. 

“ I shall show you,” answered Father Jonathan, “ that 
the doctrine of confession is contained in the sacred 
scripture ; and that it is, and always was, the doctrine of 
the catholic church. 

“ In St. John (xx. 21, 22, 23) we read, ‘ As the Father 
hath sent me, I also send you.’ When he had said this, 


OR THE SCOTTISH CONVERTS. 


211 


he breathed upon them ; and he said to them : ‘ Keceive 
ye the Holy Ghost, Whose sins you shall forgive, they 
are forgiven them ; and whose sins you shall retain, they 
are retained.’ And in St. Mathew (xviii. 18) we read, 
‘Amen, I say to you, whatsoever you shall bind upon 
earth, shall be bound also in heaven ; and whatsoever you 
shall loose upon earth, shall be loosed also in heaven,’ 
St. James (v. 16) says, ‘Confess, therefore, your sins to 
one another.’ From these, and from many other texts, 
the necessity of confession is clearly shown ; for it is ex- 
pressly commanded in St. James, to confess yoiir sins, 
and to whom is such confession to be made, except to the 
successors of the apostles, who received the power from 
God of forgiving and retaining sins, or, according to St. 
Matthew, of ‘ binding and loosing.’ In the book of Pro- 
verbs (xxviii. 13) the fact of confession is advantageously 
pointed out, where it is said ; ‘ He that hideth his sins, 
shall not prosper ; but, he that confesseth and forsaketh 
them, shall obtain mercy.’ In Numbers (v. 7) it is said, 
‘they shall confess their sins.’ In the third chapter of St. 
Matthew, it is related of those who were baptized by St. 
John the Baptist, that they were baptized by him, ‘ con- 
fessing their sins.’ Again, in Acts (xix. 18) it is recorded 
of the first of the believers among the Ephesians, that, 
‘ after they believed, they came confessing and declaring 
their deed.’ The doctrine of confession is, therefore, 
clearly laid down in the sacred scripture; and, upon the 
same grounds, that we believe, that there is a body of men, 
appointed to teach all nations, we must also believe, that 
the same body is deputed to forgive and retain sins : so 
that if we believe the one, we must believe the other, and 
if we reject the one, we must reject the other; the same 


212 


FATHER JONATHAN. 


who said, ‘Go teach all nations,’ had said, ‘whose sins 
you shall forgive, they are forgiven them.’ ” 

“ Scripture is evidently on your side,” said Lady 
Inglis. 

“And so is tradition,” continued Father Jonathan. 
“ Tertullian, who lived in the second century, says, ‘ if 
thou withdrawest from confession, think of the fire of hell, 
which confession extinguisheth.’ St. Basil, who lived in the 
fourth century, says, ‘it is necessary to disclose -our sins 
to those, to whom the dispensation of the divine mysteries 
is entrusted.’ St. ^Ambrose says, ‘if thou wish to be 
justified, confess thy sins; for, an humble confession of 
thy sins, looses thy chains.’ St. Chrysostom of the fifth 
century says, ‘ he who is ashamed to confess his sins to 
man, will be forced on the day of judgment, to confess 
them in the presence, not only of one, or two, but, in the 
presence of the whole world.’ St. Augustin, likewise of 
the fifth age, says, ‘ Our merciful God wishes us to con- 
fess in this world, that we may not be confounded in the 
other.’ But, it would be useless to heap up more testi- 
monies to prove the fact of the practice of confession in 
the catholic church, and among the primitive Christians. 
Confession is, at the present day, held, and taught, and 
practised by upwards of two hundred millions of catholics. 
It is, therefore, as clear as the noon-day, that so many 
millions of men of different passions and prejudices, and 
of different interests, would never practise a thing so re- 
pugnant to their nature, if it had not its foundation in 
truth, and if they were not convinced of it, by the clear- 
est and most irrefragable testimony. I have, therefore, 
shown, that confession is of divine institution ; that it had 
been practised by the Christians mentioned in the sacred 
scriptures ; that it had been continued, as the authorities, 


OR THE SCOTTISH CONVERTS. 


213 


I have quoted, testify, during the five first centuries ; and 
that it is at the present day, more widely diffused, and 
more generally practised, than, perhaps, at any former 
period.” 

“That mode of reasoning, is quite satisfactory,” re- 
plied Lady Inglis, “ I do not think, that any reasonable 
person can refuse assent to a doctrine, so clearly laid down 
in the sacred scriptures; so plainly attested and enforced 
by the fathers of the five first centuries ; and so faithfully 
taught and practised by the Roman catholic church. I, 
therefore, in the presence of God, promise to abjure 
heresy, and beg to be received as a member of the one sheep- 
fold of the one shepherd, which can be no other than the 
Roman catholic church.” 

Father Jonathan was deeply affected by this frank, and 
unexpected avowal of her belief, and in words full of con- 
solation and tenderness, encouraged her to persevere in 
the same pious and holy resolution. He said, “ I give 
God thanks for this wonderful manifestation of his love, 
and I shall be ever grateful to him, for making me the 
humble instrument, in conducting to His fold, another of 
those souls, which He has purchased with His blood. As 
it is your sincere desire, madam, to become a catholic, and 
as you are prompted to it by the sole motive of working 
out your salvation, after you are fully instructed in all its 
principles, I shall willingly receive you into the church, 
and feel proud of this additional accession to the ranks of 
the faithful.” 

Emilia, with the tears of gratitude streaming down her 
cheeks, and with a countenance lighted up with a heav- 
enly smile, in which the feelings of her soul were por- 
trayed, offered up her prayers in grateful acknowledgment 
to her God, for this favor, and tenderly embraced Lady 
19 


214 


FATHER JONATHAN, 


Inglis, who recognized in her a friend, aye, more than a 
friend— the first, who led her seriously to consider the 
principles of that religion, the public profession of which, 
she now sought after with so much earnestness. This 
feeling, like an electric shock, was easily and quickly 
communicated to all present ; and it would be much less 
difficult to imagine than to describe its effect upon their 
minds. Some time had elapsed, before Father Jonathan 
could resume, and then he said, that he would prefer 
explaining at some other time the doctrines of the 
catholic church. 

“ I think, sir,” said Frances, “that you have explained 
sufficiently the nature and necessity of confession, as well 
from what the Scriptures say of it, as from the general prac- 
tice of the church, during the five first centuries ; but, there 
are a few objections, that I would wish to have a solution 
of from you, and then I shall rest completely satisfied.” 

“ I am willing to afford you any information in my 
power,” answered Father Jonathan.” 

“Well, sir,” rejoined Frances, “it has been repeatedly 
urged by our ministers, that no man can forgive sins ; 
and they bring this as a charge against the priests of the 
catholic church.” ^ 

“In the sense in which they bring forward this charge 
against us,” replied Father Jonathan, “nothing can be 
more false or ridiculous. We believe that no man of 
himself can forgive sins, as that power belongs to God : 
but, we believe that God can make use of whatever 
instrument he pleases, in effecting their forgiveness. Is 
there any protestant who believes, that the apostles could 
perform miracles inasmuch as they were men, and not, 
inasmuch as they were the ministers of God, and instru- 
ments in his hands ? I am convinced, that there is not 


OR THE SCOTTISH CONVERTS. 


215 


one. If then, the Apostles, inasmuch as they were men, 
could not perform miracles, neither, inasmuch as they 
were men, could they forgive sins ; for, to forgive sins, is 
a greater miracle, than to raise the dead to life ; now, the 
apostles have performed miracles, among which was the 
miracle of forgiving sins ; and consequently not as men, 
hut, as the minister’s of God they have received and ex- 
ercised this power. Hence, those who succeeded them in 
their ordinary mission, have the power from God of for- 
giving sins for the forgiveness of sins was not confined 
to the apostles alone, no more than the commission of sins 
was not confined to the age in which they lived. In a 
word, the priests of the church of God, inasmuch as they 
are the ministers of God, hold and exercise the power of 
binding and loosing : ‘ Let man,’ says the apostle, ‘ so 
consider us, as the ministers of Christ, and the dispensers 
of the mysteries of God.’ But,” continued Father Jon- 
athan, “ your own church, in its hook of common prayer, 
teaches that its ministers have the power of forgiving 
sins ; and that there is to be made a special confession of 
them. In the order for the visitation of the sick it is 
said, that the sick shall be moved to make a special con- 
fession of his sins, if he feels his conscience troubled with 
any weighty matter ; after which confession, the priest 
shall absolve him, if he humbly and heartily, desire it ; 
after this sort ; ‘ Our Lord, Jesus Christ, who hath left 
power to his church to absolve all sinners, who truly 
repent and believe in him, of his great mercy forgive thee 
thine offences ; and by his authority committed to me, I 
absolve thee from all thy sins. In the name of the Father, 
and of the Son, and of the Holy Ghost, Amen.’ This I 
assure you. Miss Exeter, is as stringent, and as catholic, 
as any catholic need desire; and every conscientious 


216 


FATHER JONATHAN, 


member of the church of England, is bound, if he feel 
oppressed with any grievous matter, to make such special 
confession to his minister, and to receive absolution from 
him, just as in the catholic church.” 

“ This is a clear acknowledgment on the part of the 
church of England,” replied Frances, ‘‘ that man, as the 
minister of God, can forgive sins.” 

“Nothing can be more evident,” added Miss Swedes. 

“ And it is an equally clear proof,” continued Father 
Jonathan, “ of the special confession of sins; for it shews 
that the special confession of sins, w'as preached in the 
catholic church before the English heresy, when it had 
been retained afterwards by those who separated them- 
selves from it.” 

“ Sir,” said Belinda, “ after what you have said on 
confession, it is evident to me that confession is of divine 
institution, and that the church in which it has been 
always practised, must be necessarily the true church.” 

, “That is my conviction, also,” rejoined Miss Swedes. 

“ May God give you grace, ladies, to act according to 
your convictions,” said Father Jonathan much affected 
by their avowal. “ I shall ever remember you at the 
altar ; but, now,” he continued, “ I have to visit a poor 
man, that is suffering under a lingering illness, and of 
whose recovery, I have but little hope ; I beg, therefore, 
to be excused for the present, as I would willingly remain 
longer, but a more imperative duty calls me, and I must 
be obedient to its summons.” 

With this he took leave of the ladies, and in a few 
minutes was on his way to visit the sick man, and to impart 
to him the consolations of his holy religion. The ladies, 
after his departure, freely confessed that the catholic 
church must be the church of Christ, and frankly and 
openly declared their intentions of becoming catholics. 


OR THE SCOTTISH CONVERTS. 


217 


CHAPTER XVIIL 

When truth, combined with heav’nly grace, 

The wayward soul reclaims ; 

Then faith, of reason takes the place, 

And man’s full homage claims. 

For some time after the circumstances occurred which 
we see recorded in the foregoing chapter, the minister’s 
whole attention was devoted to the study of religion, and 
to this study he brought a mind, as much as possible 
divested of prejudice, or of a desire to prejudge the rela- 
tive merits, or demerits of the two great leading divisions 
of Christianity. He looked upon the result of his pres- 
ent inquiries, as fraught with the highest importance, and 
he was, therefore, resolved to prosecute them,, with all 
that strength of intellect, and earnest ingenuity of which 
he was capable. To aid him in the search, he consulted 
the most approved writers in favor of their peculiar 
tenets. 

The writings of Calvin, of Theodore of Beza, of Luther, 
Zuinglius, Melancthon, and others of the more niodern 
schools of protestants, were searchingly investigated by 
him. And on the other hand, Hayes’ Sincere Christian, Bos- 
suet’s variations of the Protestant religion, the Perpetu- 
ity of the Catholic faith, Moehler’s Symbolism, and other 
standard works of catholic doctrine, were used by him as 
books of special reference. This, undoubtedly, was the 
most prudent plan that a person in his situation could 
adopt. But, he was not long in discovering, that the con- 
flicting and contradictory doctrines of the first reformers 

IQ* 


218 


FATHER JONATHAN, 


and their adherents, while at utter variance with one 
another, could not form a united whole, bj the bare pro- 
fession of a common Christianity. He felt, that something 
more than a bare profession of Christianity was wanted ; 
and though, to escape this awkward dilemma, he ransacked 
every book of protestant polemics, from ‘‘ Calvin’s Insti- 
tutes,” down to ‘^Faber’s Difficulties of Romanism,” still, 
his ‘confusion became worse confounded nor could he, 
with all the versatility of a powerful intellect, nor all the 
subtlety of a close reasoner, extricate himself from the 
labyrinth of doubt, into which he was thrown by the oppo- 
site and conflicting doctrines of protestantism. 

In Christianity, as applicable to protestantism, he could, 
from its endless divisions, observe little else, than a spe- 
cious name, to hide from public view, its chameleon-like 
form, and a pall, under which to conceal the hideous and 
deformed mass of corrupt error, which if exposed in its 
true nature, would wither and disappear before the enlight- 
ening and purifying sun of truth. 

There was not a single dogma of Christian faith, which 
he could discover to be left unassailed by some or other 
scion of th^ reformation, and which was not cried down 
by them, as unscriptural and unchristian. And the more 
be followed up his inquiries, and the more he consulted 
the writings of the reformers, the more deeply and 
thoroughly was he imbued with the conviction, that the 
darkening clouds of error and skepticism were gathering 
around him, and shutting out Christianity altogether 
from his view. To one branch of protestantism he beheld 
the trinity the object of incredulity and division ; the 
Incarnation to another, and to a third, the existence of 
the only begotten and eternal Son of God, himself, was a 
matter of unbelief, and of ridicule. “ Is it possible,” 


OR THE SCOTTISH CONVERTS. 


219 


said he to himself “that protestantism nurses in its bosom 
so many pernicious and discordant doctrines ? and that 
it throws the mantle of her protection, over so many 
vipers, rankling in her bosom ? Such, indeed,” he added, 
“is the case. And can that species of Christianity, be 
true,” he continued, “ which is made up of such incongru- 
ous anomalies ? 0 no, it cannot be. Christianity, to be 

itself, must be consistent. What is true of it to-day, 
must be the same to-morrow. Like its divine Founder, in 
order to harmonize with everything else, it must be in har- 
mony with itself. As Christ, its founder, is the begining 
and end of all things, so Christianity, which is, as it were, 
the reflex of Christ to man, must be the centre whence 
pass and repass those converging and diverging rays of 
divine faith, which are always the same, and which can 
know no change or alteration. “ Yes,” he said, “God is 
truth, justice, goodness, mercy, he is infinite in all per- 
fections, and is it possible, that he, who has left us so 
many marks of his favor, would turn out such a monster 
and tyrant, as these reformers would fain persuade us?” 
Here Mrs. McNah, entered the study, and seeing that the 
attention of her husband was riveted on the books before 
him, she asked enquiringly : 

“ Sir, have you made much progress in your search of 
a new religion ; or, think you, shall you find the old one, 
under the heap of rubbish, under which it lies buried ?” 

“ Ah ! my dear Agnes,” answered the minister, “ there 
is one thing of which I am firmly convinced, that I can- 
not invent a new religion, which would both satisfy my 
present enquiries, and put an end to my perplexities. I 
am equally convinced, after a most searching investiga- 
tion, that the true religion exists somewhere, though I 
can, as yet, from the dim light of reason, or perhaps, as 


220 


FATHER JONATHAN, 


you say, from the rubbish which surrounds it, feebly re- 
cognize it, in the far distance.” 

“Of what service, then,” urged Mrs. McNab, “are 
these works of the first reformers to you, if they cannot 
direct you in a matter, in which they seemed, at least, to 
be such skilful proficients ?” 

“ The works of the first reformers have rendered me 
one effectual service, by shewing me the utter absurdity 
of the attempt to invent a new Christian religion,” replied 
the minister. 

“ It would follow, then, that you are under the impres- 
sion, that the great reformers themselves have not been 
so successful in their attempt to make a new religion, and 
that the old religion, that is, the catholic religion, which 
they had then discarded, is sufficient for all our exigen- 
cies,” added Mrs. McNab. 

“ It follows, as a natural consequence,” answered the 
minister, “from what I have said, that I believe their 
attempt to make a new religion was the height of absur- 
dity ; and that, the old religion, or the catholic religion, 
as you call it, Tvas true, or there was no true religion.” 

“ How, then,” inquired Mrs. McNab, “is it possible, 
that you who have made the bible a special study for so 
many years, could remain ignorant of the very first prin- 
ciples which it inculcates ; and of the religion, to establish 
which, it has no doubt, been written?” 

“ The effect of early impressions, the prejudice of edu- 
cation, and the horror with which I was taught to hold 
the doctrines of the Roman Catholic church, or rather 
those doctrines which I then believed to be held by that 
church, had taken such deep root in my mind, that I could 
not, even for a moment, entertain the idea of its being 
the true religion.” 


OR THE SCOTTISH CONVERTS. 


221 


‘‘But, if the bible,” urged Mrs. McNab, “had been 
expressly written for the purpose of teaching mankind 
the true faith, and of diffusing the truths of eternal life 
through the world, would it not have dispelled your igno- 
rance, and removed the veil which prevented you from 
finding out the true religion ?” 

At this moment, a flood of light seemed to brighten up 
the clouded intellect of the minister ; he reflected for a 
little on the question proposed by Mrs. McNab, and, as 
if at length overpowered by that brilliant light, which 
darted its rays upon his soul, he exclaimed with astonish- 
ment : 

“ I have now, the solution to your question, Agnes; if 
the bible had been expressly written for that purpose, and 
had been intended by God, as the instrument of teaching 
the true faith, it would, no doubt, have accomplished its 
object, but,' the bible had not been written for that pur- 
pose, or else, why would not our Saviour himself have 
written, or commanded his disciples to write, instead of 
commanding them to ‘ go and teach all nations,’ and as a 
pledge of the truth of their doctrine, promising to abide 
with them forever ?” 

“ That is conceding to Roman catholics,” again urged 
Mrs. McNab, “ the very principle which upholds protest- 
antism ; for, disabuse the people of their errar, in taking 
the bible alone, interpreted by each individual, as the 
standard of divine belief, and substitute a power having 
authority to teach in its stead, and then you will have to 
admit that very authority which is claimed by the catho- 
lic church.” 

“Undoubtedly,” replied the minister, “for by taking 
away the principle of private interpretation of scripture, 
you sap the foundation of protestantism, and leave the 


222 


FATHER JONATHAN, 


Roman catholic church in full possession of that autho- 
rity, which she has ever claimed, and ever exercised.” 

“Are you, therefore, convinced from your study of the 
protestant and catholic doctrines, that you must reject 
the fundamental principle of protestantism, while you 
must receive that of Rome, or in other words, that what- 
ever principle admits the truth of opposite and conflict- 
ing doctrines, is false and erroneous; and that that 
principle, on the contrary, is true, which maintains, that 
truth is one and indivisible ?” enquired Mrs. McNab. 

“ These are my convictions,” responded the minister, 
“and I am resolved to follow them up to whatever extent 
they lead me ; for, what is man without religion ? and, if 
man is nothing without religion, assuredly the divine 
goodness will aid him in the search of it; and when 
found, will give him grace to embrace it.” 

“ May God grant it,” said Mrs. McNab, “ and I hope,” 
she continued,” “ that his infinite mercy will direct us 
both in the way of truth and righteousness, but as we 
have now some time to devote to this study, would it not 
be advisible for you to inform me of the reasons, which 
induced you to reject the protestant principle of the pri- 
vate interpretation of scriptures, and to admit the 
catholic principle of church authority in the interpreta- 
tion of the same.” 

“ I hope,” replied the minister, “that divine faith will 
enlighten us, and that we shall arrive at the full know- 
ledge of his holy law, for without faith we cannot possi- 
bly please God, nor can we, without the knowledge of his 
holy law, observe the commands which that faith imposes 
upon us. With regard to the reasons, by which I am 
induced to reject the protestant principle of the private 


OR THE SCOTTISH CONVERTS. 223 

interpretation of the bible, I shall give them to you, as 
briefly as possible.” 

‘‘ I shall, therefore, commence by stating, that if the 
bible, and the private interpretation of the bible, were 
the sole rule of faith, it would lead those who followed it 
to truth, and to a unity of truth ; but it did not lead them 
to truth, nor to a unity of truth, as I will point out to 
you ; therefore, the bible, and the private interpretation 
of the bible, cannot be any rule at all,, much less the 
sole rule of faith.” 

“ Calvin, it is well known, held as a favorite dogma, 
that God, from all eternity, doomed some persons to eter- 
nal misery, while he destined others to eternal happiness. 
In his book of Christian Institutes, he says, that ‘ God 
irresistibly impels man to violate his laws, and that man 
falls because God so ordained it.’ Now what more mon- 
strous than such a doctrine, or more abhorent to our idea 
of a good God whom we believe, as he himself declares, 
to will the salvation of all ? Theodore of Beza, the suc- 
cessor of Calvin, in the church of Geneva, goes farther 
still, and declares that God created the greatest part of 
mankind, for the express purpose of making them com- 
mit evil, as if, forsooth, his justice and mercy ^could not 
be manifested, without damning to eternal flames, thous- 
ands, who, according to the doctrines of Theodore, were 
innocent of the crimes for which they were condemned, 
as they had it not in their power to withhold from their 
commission.” 

“Luther, in his writings on free will, openly declares, 
that, whatever we do is not done freely, but, that we are 
compelled to do it from pure necessity, thereby, blasphe- 
mously impugning the sanctity of God, by making Him 
the author of sin, and alone accountable for all our cri- 


224 


FATHER JONATHAN, 


minal actions. The above may be seen, by referring to 
his treatise, on ‘free will,’ vol. 3 of the Jena edition of 
his works. 

“Zuinglius, in his work on Providence, follows the ex- 
ample of the other reformers, and tells us, that God forces 
man to the commission of evil, and punishes him for that 
commission, although according to this pretended reformer, 
he is only the involuntary agent. 

“ Melancthon has also subscribed to this wicked doc- 
trine of the reformers, and accuses God as the auther of sin, 
and bitterly inveighs against catholic divines, for assert- 
ing, as he styles it, ‘the impious doctrine of liberty.’ 
This can be found in his theological loci, August edition, 
1821. 

“ From the above passages, it evidently follows, that the 
first reformers attacked the sanctity and veracity of God 
himself, and that they endeavoured to convict him of in- 
sincerity ; for, if God forces man to commit actions, which 
he pronounces wicked, and criminal, and deserving eternal 
punishment, where is His sanctity ? and, if He has not 
given to man free will, that is, the liberty of chosing be- 
tween good, and evil, where is His veracity? But, God 
does not force man to commit sin, on the contrary, He 
tells us, ‘that the soul that sinneth, shall die,’ and the 
sacred scripture abounds with proofs to that effect ; and 
He has given to man the liberty of chosing between good 
and evil, or else, the sacred scripture is a farce, and re- 
ligion is only a name; for w'’e read in Deuteronomy 
(xxx. 19). 

“ ‘ I call heaven and earth to witness this day, that I 
have set before you life and death, blessing and cursing. 
Choose, therefore, life, that thou and thy seed may live.’ 

“ In Mathew (xxiii. 37) we read : ‘ Jerusalem, .Jesusalem, 


OR THE SCOTTISH CONVERTS. 


225 


thou that killest the prophets, and stonest them that are 
sent unto thee, how often would I have gathered together 
thy children, as the hen doth gather her chickens under 
her wings, and thou wouldst not ?’ 

“ In Ecclesiasticus (xv. 14) we read, ‘ God made man 
from the beginning, and left him in the hand of his own 
counsel.’ And in the same chapter, eighteenth verse, we 
read: ‘Before man is life and death, good and evil, that 
which he shall choose shall be given him,’ and (21), ‘ He 
hath commanded no man to do wickedly, and He hath 
given no man license to sin.’ 

“How, from the foregoing, and from other numberless 
texts nf the same nature, it follows, that the doctrine of 
the first reformers is at utter variance with that clearly 
laid down in the sacred scriptures regarding the author 
of sin, and that the doctrine of the catholic church, whicli 
attributes sin to man led. away by the cunning snares of 
the devil, while it sustains the sanctity of God, is in per- 
fect harmony with divine revelation, and in strict accor- 
dance with common sense. 

“ Hence, I conclude, that the protestant rule of faith, 
which led those who adopted it, to such manifest opposi- 
tion to the truth contained in the former passages, can- 
not be the true rule pf faith, and, consequently, that we 
must regard the bible alone, and the private interpreta- 
tion thereof, as a very fallacious and deceitful guide to 
conduct us in our enquiry after religious truth.” 

“It is, therefore, plain,” observed Mrs. McNab, “that 
the bible alone, and the private interpretation of the bible 
have not led the first reformers to the truth; it cannot in 
consequence have led them to a unity of truth.” 

“By no means,” replied the minister, “ for they have 

20 


226 FATHER JONATHAN, 

differed most widely with one another on almost every 
article of religion. 

“Some have denied the inamissibility of divine faith, 
while others maintained it ; some, that good works were 
profitable, others, that they were most injurious ; some, 
that there were two, or more sacraments, others, that there 
were no sacraments, and that they were altogether un- 
necessary ; some, such as Luther, and his immediate fol- 
lowers, believed in the real presence, not indeed as catho- 
lics, who believed that the bread and wine were really, 
truly and substantially changed into the body and blood of 
Christ, as the words of the Saviour expressly mention, viz., 

‘ this is my body,’ — ‘ this is my blood, but, that the bread 
contained his body;’ others, as Calvin and Zuinglius, that 
it was only a type or figure of our Saviour’s body. 

“ From these, and many other reasons, I am driven to 
the only conclusion, that in my opinion, a prudent person 
could arrive at, and that is, since the protestant rule of 
faith, viz., the Bible alone, and the private interpretation 
of the Bible, has not led to truth, as I have shewn, nor 
to a unity of truth, as is evident from the conduct of the 
first reformers, it is not a true rule of faith, and conse- 
quently must be rejected.” 

“ But,' are there not many other reasons,” enquired 
Mrs. McNab, “which render it highly improbable to 
suppose that the Bible alone would be our sole rule of faith?” 

“Yes,” replied the minister, “the works of catholic 
controversy which I have studied with the closest atten- 
tion, supply us with many arguments, each of which, even, 
taken by themselves, ought be sufiicient to convince us 
not' only of the improbability, but of the impossibility of 
the Bible alone being our sole rule of faith. There is 
such a powerful array of arguments against it, that even 


OR TUB SCOTTISH CONVERT. 


227 


though I should detain you a little longer than I intended, 
I will mention one at least which seems to me unan- 
swerable.” 

“ The protestant rule of faith being the Bible alone, it 
follows, therefore, that the protestant must have a Bible. 
But how can he know that he has a Bible ; or, that the 
Bible which he has is the true Bible ? How does he know 
that he has the whole or a part of that which is necessary 
for salvation ? If he says that he has it from the con- 
stant and universal testimony of Christians, then why 
not receive his religion altogether from that constant and 
universal testimony ? Is it not as dangerous to receive the 
Bible through such a medium, as it is to receive the 
religion of the Bible ? But, as various parts of the Old and 
New Testaments have been assailed and denied at different 
periods of the church, consistently with his rule of faith — 
the Bible alone, the protestant must read, and compare, 
and study the Bible for himself in order to be firmly con- 
vinced that he has the Bible, the whole Bible, and nothing 
but the Bible. And when he does read, and compare and 
study that which he says is the Bible, how does he know 
that after all he may not be deceived ? He must not only 
make a Bible for himself, or in other words, prove that 
there is such a thing as the Bible, but he must study the 
Bible in the originals ; and for this purpose, he must 
study the Hebrew and Greek languages, and acquire a 
most perfect knowledge, both of the one and of the other. 
But it may be said that a protestant can rely upon a good 
translation. How can he, consistently, rely upon a good 
translation, who could not rely upon the universal testi- 
mony of the church ? Can he rely upon the translation 
of Luther, who declares that he added to the text, for 
example that of St. Paul where he added the word only ? 


228 


FATHER JONATHAN, 


Can he rely upon the translations of Calvin, Eeza, or the 
thousand and one translators, which even according to 
the shewing of protestants themselves are very imperfect 
and full of blunders ? No, for as the Bible alone inter- 
preted by private judgment is his sole rule of faith, he 
must not only prove, that there is such a thing as the 
Bible ; but from his knowledge of the Greek and Hebrew, 
prove that he has the true Bible; convince himself that 
he has the whole Bible, that he is independent of all 
teaching from without, save that of the Spirit ; and that 
all others, the eight or nine hundred millions of catholics 
among the rest, who believed differently to what he does, 
were all wrong, and had fallen into the most egregious 
errors. 

“ Now, who will deny that this is a stupendous work, 
and still from the protestant principle, of the Bible alone, 
being the sole rule of faith, it follows as a necessary con- 
sequence. It is, therefore, absurd to suppose that God 
has given to man, a rule of faith attended with so much 
difficulty, for it is utterly impossible, that the generality 
of men could comply with the conditions which such a 
rule would render necessary.” 

will now briefly state the catholic rule of faith, and 
shew that it is clearly founded in the sacred scripture. 

“ To shew, that the catholic rule of faith is founded in the 
scripture, it is enough to point out the authority which 
the pastors of the catholic church received of preaching, 
teaching and converting the world, and the command 
which Christ has given, of being obedient to them ; for, 
if Christ authorized them to preach and teach, and com- 
manded us to be obedient to their teaching, it follows of 
necessity, that their teaching was true, and that it could 
not lead to error ; but, the pastors of the church were 


OR THE SCOTTISH CONVERTS. 


229 


authorized to teach, as we see in Mathew, (xviii. 18) ‘ Go- 
ing, therefore, teach all nations,— and behold, I am with 
you all days, evon to the end of the world.’ And again, 
(Luke X. 16), ‘He that heareth you, heareth me; and he 
that despiseth you, despiseth me.’ Similar proofs we can 
see in Mark (xvi. 15), John (xiv. 16), and in Hebrews 
(xiii. 17) we read : ‘ Obey your prelates, and be subject to 
them. For they watch, as being to render an account of 
your souls, that they may do this with joy and not with 
grief.’ 

Now, from these and many other kindred passages, it 
follows, that the pastors of the church are the divinely 
constituted teachers of the law of God, ^nd consequently, 
in all matters of doctrine we are bound to submit to their 
teaching, instead of adopting a standard of our own to inter- 
i pret the sacred scripture, which even the apostle declares, 
is hard to be understood, and which ‘ the unlearned and 
unstable wrest to their own perdition.’ (2 Peter, hi. 16).” 

After this explanation of the minister, he remained 
silent for a little, until accosted by Mrs. McNab, in the 
following words, 

“ With what confidence,” said she, “ does not that rule 
of faith inspire a person, who is constantly tossed about 
by every wind of doctrine ; and how different from the 
protestant rule, which admits the right of every one to 
judge as they please in matters of religion, as- if it would 
be unbecoming in religion to have, as there is in every 
well regulated and civilized country, judges, and expoun- 
ders of its law, and of its doctrines.” 

“That is true,” replied the minister, “and that alone 
is sufficient to show the necessity and propriety of such a 
tribunal.” 


20 * 


230 


FATHER JONATHAN, 


‘‘But,” urged Mrs. McNab, “as tbe Homan catholic 
church has ever acknowledged such a tribunal, does it 
not follow, that she alone is the true church?” 

“I am at length satisfied,” answered the minister, 
“ that, as the catholic church ever recognized the existence 
of such a tribunal, she alone must be considered the true 
church.” 

The minister and his lady then retired to the parlour, 
fully convinced that they would not enjoy true happiness, 
nor be members of the mystical body of Christ, till they 
were admitted into the catholic church. 


OE THE SCOTTISH CONVERTS. 


231 


CHAPTER XIX. 

Oft in the morn, the flow’ret sheds 
A fragrance on its grassy bed ; 

And ere the eve her mantle spreads, 

The flower is gone — the fragrance fled. 

It was one of the most charming days in summer, and 
the luxuriant foliage that bedecked the plains, and covered 
the whole face of nature, told that it must be about the 
middle of June. The dwelling of Mr. McNab was very 
handsomely situated ; and the beautiful green shrubbery, 
at each side of the house, invited the little merry songsters 
to send forth their melody, and to try which would be- 
come the master of the grove. Often did the charming 
little Adelaide listen to the gentle warbling of these pretty 
birds, and often did she promise, that, if they approached 
nearer, she would reward them kindly for their confidence. 
They seemed to understand her meaning, and sometimes, 
as she pursued them in childish playfulness, they would 
leap from branch to branch, and thus, by turns, evade 
her grasp, and decoy her from one flower and branch 
to another, till, at length, fatigued and exhausted, she 
would abandon the pursuit. The mother, looking through 
the window, was wont to smile with maternal affection 
upon her child, and frequently would she thank God, 
for sending her this little angel to comfort and console 
her in the absence of her husband. She watched over her 
with a mother’s care, and freequently would she most 
tenderly and affectionately press her to her breast, and 
caress her with a mother’s love. 

Little Adelaide was the idol of her mother, nor could 


232 


FATHER JONATHAN, 


it be otherwise, for she was one of the most lovely and 
innocent of children. Her skin white as the alabaster, 
and her little dimpled cheeks vieing in color with the 
Vermillion, formed a beautiful contrast. Her bright blue 
eyes sparkled like the diamond, and fascinated every one 
who beheld them. Her mouth was beautifully formed, 
and her lips slightly parted disclosed a double row of 
teeth, white as ivory, and seemingly set in ruby ; and her 
golden hair, curled by nature, fell down in graceful ring- 
lets upon her shoulders. This child, so perfectly chiseled 
out by nature, was, still more highly embellished by her 
winning and amiable, .natural disposition. Whenever the 
orphan and the widow would turn their footsteps towards 
the parsonage in search of alms, the little Adelaide would 
run in haste to her mother, and so successfully would she 
plead their cause, that the mother would make her the 
bearer of her charities, and listen to the thousand bless- 
ings, which the grateful receivers poured out for the hap- 
piness of this little angel of mercy. 

But, the time was come when there was no little min- 
istering angel, no little Adelaide to plead for those poor 
children of affliction. The joy and pride of the parson- 
age was closely confined to her bed, and was laboring 
under a dangerous and malignant fever, caught from a 
poor child, to whom she was the bearer of charity. There 
was nothing but sorrow and consternation at this casu- 
alty, and the mother was almost distracted at the idea of 
losing her dear and only child. Twelve days elapsed 
without any abatement of the fever, during which, a most 
skilful doctor was constantly in attendance, for his ac- 
quaintance with his patient, together with the grief, 
which he witnessed on the part of the afflicted parents, 
made him exert himself, in every possible manner to efiect 


OR THE SCOTTISH CONVERTS. 


233 


a recovery. Crowds of the poor were every day anxiously 
enquiring about their little benefactress, and the tears of 
the old and yt>ung, more eloquently than ivords, shewed 
the intensity of their sorrow for one whom they loved, 
and whose sickness, they so much and so deservedly de- 
plored. On the thirteenth day, the fever began to abate, 
and the flushed and swollen cheeks began to decline, and 
changed to a color of most death-like whiteness. The 
doctor shook his head, and while he contemplated this 
fragile form, in which innocence itself seemed to suffer, 
he could not repress his tears; the watchful mother, per- 
ceiving the change in the doctor’s countenance, enquired 
hastily of him, whether she was in danger. 

“ Perhaps,” replied the doctor, ‘‘she may yet recover, 
— while there is life there is hope ; but I cannot longer 
conceal from you that she is in imminent danger.” 

This was too much for a heart so full of affection for 
her child. A cloud came over her sight, and she was in 
the act of falling from the side of the bed, where she kept 
watch over her suffering child, when the doctor and her 
old faithful servant, Mary McManus, conducted her to the 
parlor, and laid her on the sofa. After a little she recov- 
ered, but, the thought of losing her little Adelaide ab- 
sorbed her whole attention. 

“ Wilt thou leave me,” she would say, “my pretty little 
angel ? Ah ! my own, dear Adelaide, if you leave your 
poor broken-hearted and disconsolate mother, what will 
become of her ? no, my child, stay with me, and we will 
be happy together. Oh ! do not be so cruel as to leave 
me here, where, without thee all is solitude.” 

The poor sorrowful mother, uttered these and similar 
complaints ; but, death was fast approaching, regardless 
of a mother’s bereavement. It was melancholy in the 


234 


FATHER JONATHAN, 


extreme, to witness the grief which pervaded the parson- 
age, at the thought of her death. All were bathed in 
tears. Old Marj, was seldom from her side, day or night, 
and she was always most fervently engaged, in some 
silent prayer for her recovery. The little Adelaide, 
though now in the last stage of her sickness, was reminded 
by the presence of her kind nurse, to repeat the prayer, 
which she learned from her when she was playing in 
the garden, and plucking the flowers for her mamma. 

Though much exhausted by sickness, she would often 
and often, with clasped hands and upturned eyes, repeat 
the Hail Mary, and Holy Mary, and 0, Good Jesus, thou 
lover of all good children teach me to love thee, and to 
live and die in thy holy church. The minister overheard 
these words, and it would be vain to attempt to describe 
the efiect produced by them, on his mind. The little 
feeble voice in which they were uttered, and the sweet 
lips that uttered them, gave to them such a charm, that 
they at once decided him to send for Father Jonathan. 
He communicated his intention to Mary McManus, who 
immediately despatched a messenger to Templand cottage, 
to acquaint Father Jonathan of what had happened, and 
to request of him to come in all haste to the parsonage. 

The messenger returned, and brought word that Father 
Jonathan was just at hand. Scarcely was his name an- 
nounced when he entered, and was conducted by old Mary 
to the apartment where little Adelaide was sick. He 
there met the minister atid his lady, both of whom had 
shaken him warmly by the hand, though their grief pre- 
vented them from uttering a single word. He then went 
to the bedside and gazed, for a short time, upon the face 
of their little darling, without saying a word ; and while 
he gazed on her, the teardrop glistened in his eye. Her 


OR THE SCOTTISH CONVERTS. 


235 


head was reclining upon her shoulders, and as the fair 
lily when drooping upon the stem, gives evident signs of 
decay, so did she appear to him, as though she would 
bloom no more. Her pallid cheek and swimming eye, 
together with the frequent heaving of her milk white 
breast, banished from him all hope of her recovery. 

“ I fear,” said he to her parents, “ that this flower so 
fondly cherished and watched over by you, is shortly to 
be transplanted by the hand of God, in another, but a 
better world ; and I hope, that on your part, you will 
bear this trial, witlT becoming fortitude.” 

“ Ah! sir, we loved her so tenderly and dearly,” said 
Mr. McNab, in faltering and broken accents, ‘‘but we shall 
resign her into the hands of God, and implore of him 
to accept of our sweet child, as an atonement for the 
many times that we have abused his divine bounty and 
goodness. But, sir, we would wish that our child would 
live and die in the bosom of the catholic church.” 

“ Has she received baptism ?” asked Father Jonathan. 

“ She had been baptized in the presbyterian church,” 
replied Mr. McNab, “ but I fear that the water was not 
poured upon her, as is required by the catholic church, 
for it was only sprinkled upon her, by the tip of the 
finger, which cannot be properly called baptism, or wash- 
ing.” 

“ It is, therefore, doubtful at the least,” answered 
Father Jonathan, “and in a matter of such great im- 
portance, it is better to be on the safe side.” 

“0, Sir,” exclaimed Mrs. McNab, “I pray you to 
baptize my child, and do not leave me any longer in such 
terrible suspense. I think I would feel happy, though 
losing my little angel, to know that she died a catholic. 


236 FATHER JONATHAN, 

and had reQoived the holy sacrament of baptism at your 
hands.” 

Father Jonathan beckoned to Mary McManus, to bring 
some water, and every thing necessary for the baptism ; 
and this being done, he explained as briefly as possible, 
the sacrament which he was about to administer. 

“Baptism,” said he, “is acknowledged by all to be a 
sacrament, and as such an outward sign of inward grace. 
The external washing of the water used in baptism, 
denotes the internal cleansing of the soul, by the grace 
which is attached to this action. The catholic church 
teaches, that all the sins, as well original, as actual, that 
is, the sins in which we were born, and which afterwards 
we may have committed before baptism, are remitted by 
the reception of this sacrament ; and that it is necessary 
and indispensable for salvation, (where it can be had). 
Our Saviour himself was baptized by St. John, thus, by 
his own example, shewing to us the necessity of baptism; 
and we have in connection with this, a remarkable instance 
of its utility, for the Evangelist tells us, that the Holy' 
Ghost descended upon him in the form of a dove. St. 
John says (iii. and 5), ‘ Unless a man be born of water, 
and the Holy Ghost, he cannot enter into the kingdom 
of heaven.’ And again, St. Mathew (xxviii. 19), ‘ Going, 
therefore, teach ye all nations ; baptizing them, in the 
name of the Father, and of the Son, and of the Holy 
Ghost.’ In the (Acts x. 4) it is said, ‘ And he commanded 
them to be baptized in the name of the Lord Jesus Christ.’ 
In the (v. 26 of the Ephesians), we read of the cleansing 
of the church by water, which is no other than by bap- 
tism; ‘ that he might sanctify it, cleansing it by the laver 
of water in the word of life.’ Of little children, it is 


OR THE SCOTTISH CONVERTS. 


237 


said expressly in St. Luke (xviii. 16) ‘ Suffer children to 
come to me, and forbid them not, for, of such is the 
kingdom of God.’ Such are a few of the scripture 
proofs, which go to establish incontrovertibly the necessity 
of baptism. There are, also, in the catholic church, 
ceremonies adapted to each of the sacraments, in order, 
that ‘all things,’ as St. Paul (1 Cor. xiv. 40) tells us, ‘ be 
done decently and according to order.’ The ceremonies 
of the Jewish law were many and various, and Christ 
himself, in the new law, sanctioned and made use of 
ceremonies. Witness the cure of the man born blind, 
as is related by St. John (ix. 6), and that of the deaf and 
dumb man recorded by St. Mark (vi. 33). In both these 
cases, there were many ceremonies used by Jesus Christ 
himself, though we are well aware, that he could cure them 
by a single word, or a single act of his will. He used 
them, therefore, that by his example, he would shew us 
that he approved of the use of ceremonies. In baptism, 
the priest breathes upon the person to be baptized, after 
the example of God himself, who having formed man out 
of the slime of the earth, breathed into him the breath 
of life; (Gen. ii. 7) and after the example of our Saviour, 
who when he was about to communicate the Holy Ghost 
to his apostles, breathed upon them, and said to them, 
‘receive ye the Holy Ghost,’ (John xx. 22). 

By this breathing is signihed, that by baptism we 
receive a new and spiritual life by the operation of the 
Holy Ghost. The sign of the cross is made also upon 
them, because it is the sign of the Son of man. Our 
Saviour suffered upon the cross; accomplished upon the 
cross the redemption of the world, and satLlied upon the 
cross the justice ^of his heavenly Father. We read in 
21 


238 


FATHER JONATHAN, 


Ezekiel, (ix. 4) that those who belonged to God, were to 
have the mark ‘thou’ set upon their foreheads, which as we 
read in (Rev. vii. 2) is ‘the seal of the living God.’ A 
little blessed salt is put into the mouth of the person who 
is baptized, to denote that he ought ever after to preserve 
his soul from the corruption of sin, by the salt of heavenly 
wisdom, which should season, and be infused into all his 
actions. In Mark (ix. 49) our Saviour says, ‘have salt 
in you.’ It is, therefore, an emblem of wisdom, and as 
such, it is used in the administration of this sacrament. 
The anointing with oil, is also used to denote the riches 
of divine grace, which we receive by our baptism ; for, as 
oil gives light, and heat, and strength to a part of the 
body that is affected, so the grace of the Holy Ghost, of 
which, it is an emblem, gives spiritual light, and heat, 
and strength to the soul, weakened and debilitated by sin. 
In (1 Pet. ii. 9) it is said, ‘ You are a chosen generation, 
a kingly priesthood, a holy nation,’ and as kings and 
priests were anointed in the old law, this is preserved 
also in the new, to shew to Christians the dignity, to 
which in the new law they are elevated. The white gar- 
ment is an emblem of the spotless innocence, with which 
the soul is adorned by baptism, and the lighted torch 
put into the hand of the newly baptized, is an emblem 
of his faith, and of the light of the good example, which 
he should give, by obeying the commands of God, accord- 
ing to the advice of the apostle, (Math. v. 16), ‘ So let 
your light shine before men, that they may see your good 
works, and glorify your Father who is in heaven.’ God- 
fathers and God-mothers, are required to give the names, 
of the persons to be baptized to the priest; to present 
them to the church, and to instruct them in the duties of 


OR THE SCOTTISH CONVERTS. 


239 


a Christian. This is an impediment to their getting 
married to the child for whom they stand, or, to its natural 
parents.” 

After this explanation, Mrs. McNab gave her little 
Adelaide into the hands of her old servant, Mary 
McManus, and requested her to act as sponsor. Old Mary 
willingly complied with her request, and held her little 
treasure in her arms, while Father Jonathan was baptizing 
it. The name of Margaret, in honour of the Queen of 
Scotland, was added to Adelaide, at the request of her 
parents. During the baptism, the parents of the child 
were dissolved into tears, and the solemn and impressive 
rites of the catholic church contributed not a little to 
awaken in them, the sentiments of the most sublime and 
thrilling devotion. These words of the apostle St. Peter, 
were ever recurring to their minds (Acts. ii. 18), “ Do 
penance, and be baptized every one of you in the name 
of Jesus Christ, for the remission of your sins;” and the 
words of Ananias to St. Paul, after his conversion; 
“ Rise up, and be baptized, and wash away thy sins” (Acts, 
xxii. 16). After the words, “vade in pace, et Dominus 
sit tecum”, or, “ go in peace, and God be with you,” iihe 
sweet child was once more restored to the loving embrace 
of her affectionate mother. 

“My sweet little Margaret Adelaide,” said she, “my 
precious jewel, my own dear angel, you are welcome back 
to me. 0, that thy parents were united with thee in the 
bonds of spiritual union, as they are, now, in natural 
affection, and parental love ! How happy would it be for 
them, if they were, as thou, cleansed by the purifying 
waters of baptism, and received within the true fold of 
Christ.” Mr. Mcl^ab could not longer resist the impress- 
ions of divine grace. 


240 


FATHER JONATHAN, 


“I am willing,” he exclaimed, to be baptized, and 
after the example of the great St. Paul, to wash away 
my sins. I do believe in the holy catholic church, and it 
is my ardent desire to conform, in all things, to whatever 
it teaches and enjoins. Wilt thou, 0, servant of God, 
receive us into its fold ?” 

Father Jonathan witnessing the sincerity and faith, 
with which he uttered these words, said in an audible 
manner ; “ I thank thee, 0 God, for the happiness which 
thou hast reserved for thy servant, in making him the 
humble instrument of thy favors, and especially for the 
favors of this day, on which, with an unsparing hand, 
thou dealest out blessings to thy people, and callest to thy 
church, those redeemed by the precious blood of thy only 
begotten and beloved Son. I shall not refuse,” said he, 
turning to the minister, “to receive into the bosom of the 
true church, those, who so ardently and sincerely desire 
it.” 

On that day, the minister and his lady, had the un- 
speakable satisfaction to be received as members of the 
true church, and on the following morning, after the cele- 
bration of mass in their own house, they had the happi- 
ness of receiving from the hands of Father Jonathan, the 
holy communion, the bread of angels, the heavenly manna, 
— that which they then believed, aye, firmly believed, to 
be the body and blood of Jesus Christ. This memorable 
action was performed with all the signs of a true and 
lively faith, accompanied with the most affecting and 
tender sentiments of devotion. Mr; McNab and his lady, 
were much consoled by the presence of Father Jonathan, 
and he, on his part, did every thing in his power, to make 
them resigned to the will of heaven. Their little jewel 
was in the agony of death, and the faithful old Mary, as 


OR THE SCOTTISH CONVERTS. 


241 


usual, bent over it, and watched every motion of its coun- 
tenance. It slumbered for a little, and she beckoned to 
them, not to make the least noise to disturb its repose. 
The parents remained immoveable, and gazed with breath- 
less attention on Mary, fearing to whisper even their 
very doubts to one another. Father Jonathan, anxious to 
know what she meant, silently approached the bed, and 
saw that the child was about to breathe its last. ‘‘ 0, 
God, shall it be so?” silently he exclaimed, “but yet, 
thy will be done.” 

After composing himself for a little, he told them, that 
now the moment, in which this little earthly tabernacle 
was to be dissolved, had arrived, and with his eyes stream- 
ing with tears, recommended the parents to go on their 
knees, and to make a last offering of their child to that 
kindest of all parents, whose the little children especially 
are. He then sank upon his knees and devoutly prayed 
for some time, and looking upon the face, the pale, pale 
face, of the sweet Adelaide, sweet even in death, he saw 
that her last expiring struggle was at an end. He saw 
that the immortal spirit was flown, and that nothing now 
remained but a lifeless corpse, which before was the shrine, 
of as pure, and holy, and innocent a being, as perhaps 
ever went forth from the creating hand of God. Yes, 
with the eye of faith, he could behold the flaming spirit, 
of the once sweet angel of mercy to the poor, now, of the 
immortal Margaret Adelaide, robed in the garb of her 
baptismal innocence, and adorned with that beauty and 
loveliness, which constitutes the fair portion of the saints. 
Happy was it for thee, sweet babe, though torn from the 
fond caresses of a mother, to be transplanted by the hand 
of God, in a garden of such ineffable delights and plea- 
sures ! there, ah! there, at least, thy joy is perfect, thy 
21 * 


242 


FATHER JONATHAN, 


happiness complete, thy bliss unalloyed ; there, nothing 
shall disturb thy repose, nothing shall be able to ruffle 
the serene and tranquil surface of that ocean of pleasures, 
by which thou shalt be forever satiated. No, no, for God 
thou wert created, and in the bosom of God thou art now 
at rest. 

Thou wert an angel sent to cheer, 

The exiled tenant of the skies ; 

How could’ st thou rest with mortals here, 

Away from thy lov’d paradise. 

Methinks, I now behold that pure and spotless cherub, 
hovering about on angel wings, and gazing with astonish- 
ment on the body from which it had been just released, 
and casting one pitying look upon her parents and the 
devoted old Mary, and Father Jonathan; yes, methinks 
I behold that now joyous spirit, taking wing with num- 
berless other kindred spirits, and amid a joyous throng of 
the glorified and blessed inhabitants of heaven,* taking its. 
place among the elect, and reigning with undiminished 
happiness, among the just made perfect. Such was the 
happy end of this lovely and innocent little girl. Her 
eyes were closed in death, by the fond and affectionate 
old Mary, whom she loved with a child’s affection, and 
who now in turn was inconsolable for her loss. The min- 
ister and his lady bereft of a treasure, which to them was 
invaluable — their own sweet Adelaide, felt more deeply 
than others, the pangs of sorrow occasioned by her death. 
Vain would it be to attempt to portray in words, the 
wounded feelings of a parent’s heart, when a child, such 
as the lovely and loving Adelaide, was the cause of her 
grief ; a mother only, whose child, the cold, chilling blast 
of death had withered, can have a just idea of the grief 
which pierced the heart of Adelaide’s mother, for the loss 


OR THE SCOTTISH CONVERTS. 


243 


of her little angel. “No more,” she was wont to say, 
even long after her death, “no more shall my little angel 
gladden me with her smiles; no more, will she run and 
throw herself in my arms, after calling her pa to break- 
fast; no more, will my lovely little jewel, hold sweet con- 
verse with the birds, and rejoice a fond mother’s heart by 
the sound of her little footsteps, when she returns with a 
handful of flowers for her own mamma. But she is happy, 
and I know that she will not forget her poor mother, now 
that she is in heaven.” Thus would the sorrowful mother 
of the sweet Adelaide soliloquize often with herself, and 
often would she check herself, when the gushing tear 
would unbidden start from her eye. And is it matter of 
wonder, ^that a flower of such beauty and promise, when 
untimely nipped by the chilling blast of death, would be 
so regretted ? The mortal remains of the little Margaret 
Adelaide, were interred in the catholic graveyard, and 
were accompanied thereto, by a large number of friends, 
and especially of the poor, who were thrown into the 
deepest affliction by her death, and who ever after remem- 
bered with gratitude the sweet and lovely little Adelaide 
of the parsonage. The following inscription by Emilia, 
carved on a nice white marble monument, marked where 
she was laid. 

1 . 

Sleep ! baby, sleep ! forever blest, 

Bright angels watch thy sweet repose ; 

New halcyon joys will yield thee zest, 

Where thou are safe, from all thy foes.- 

, 2 . 

Like lily fair, among the flowers. 

With rarest lustre thou hast shone ; 

0 let me wreathe the cypress bowers. 

To mourn for thee — thou fairest one. 


' FATHER JONATHAN, 

' . 3 . 

No more on earth, alas ! no more, 

^ With angel smile, and playful voice, ^ 
Shalt thou, fond strains of childhood pour, 
And bid a parent’s heart rejoice. 

4 . ' ' - ■ . 

Ah ! soon, too soon, did death appear ; 

The bud but op’d upon its stem. 

When angels came, as death drew near, 

And plucked from earth, this flow’ry gem. 

5 . , •. ^ 

Then bore to heav’n that beauteous flow’r; 

Which now in yonder starry spheres, 
Bedecks its own, its native bower. 

And with the good, its God reveres. 

Sweet Adelaide ! thy spirit’s flown. 

Here in this tomb, thy ashes lie ; 

Thy spirit stands before the throne, 

Of increated majesty. 


oil THE SCOTTISH CONVERTS. 


245 


CHAPTER XX. 

What help to our languishing hearts, 

Doth the unction of heav’n not lend ; 

When the priest to our senses imparts 
Those rites, which all human transcend. 

The oil, as a token of grace. 

The richness of mercy proclaims 

For th’ unction our sins doth efface. 

And the soul with love it inflames. 

The news of Mr. McXab’s conversion to the catholic 
church, caused the greatest excitement among the pres- 
byterian body in general. They regarded this step of the 
minister’s, with the most intense horror, and they much 
dreaded, that it would be attended with results, the most 
injurious to their sect. It was the universal theme of 
conversation among the public, as well protestant as cath- 
olic ; and protestants of every denomination, feared that 
it might have the tendency of drawing over to the catholic 
church many, who, to say the least, if not catholics in 
heart, were more inclined to believe the catholic church 
than any other. Among the catholics, there was but one 
feeling, and that feeling was one of most unqualified sat- 
isfaction for the minister’s conversion. But, variou sand 
conflicting were the feelings of his congregation, when, on 
the following Sunday, the minister’s apology for resigning 
his charge, and for embracing the catholic church was 
read from the pulpit. Some were filled with terror and 
consternation, at seeing the ‘‘ man of sin” making such 
dreadful havoc as they thought among the predestinated, 
while others were in the greatest anxiety to ascertain the 
minister’s reason for throwing up his comfortable living, 


246 


FATHER JONATHAN, 


and embracing a church, which, in their mind, had little 
else than its poverty to recommend it. They had not long 
to remain in suspense, for the minister addressed them 
through the press a full and ample apology for his con- 
version to the catholic church, and an earnest appeal to 
every member of his former congregation to examine 
closely into the catholic doctrines, and to be fully per- 
suaded in their own minds, before they would consent to 
remain in a church, which dated its origin only from the 
time of John Knox — fifteen hundred years too late, to be 
the true church. 

“I beseech you,” said he in the conclusion of his letter 
‘‘my once beloved flock, endeared to me by many many 
ties, ties which this world with all its shifting vicissitudes 
cannot sever. I beseech you to follow the advice of the 
Apostle, and to be fully persuaded in your own minds, of 
the truth or falsehood of the doctrines held and professed 
by catholics, before you condemn those who hold and 
profess them. You all know the prospects which I had 
of becoming w'ealthy and rich in the goods of this world, 
were I to continue your minister, but, I sacrificed those 
prospects to my conscientious convictions, and I made a 
dearer and a much greater sacrifice even than these by 
withdrawing myself from you, whom I shall always esteem, 
and whose memory shall be ever enshrined in my heart of 
hearts. The only motives from which I acted, and which 
induced me to become a catholic, were the intimate con- 
viction of its being the true church, and my sincere desire 
to save my soul by embracing the truth. I have, it is 
true, laboured to defeat the praiseworthy exertions of its 
ministers to spread it through the land ; but my opposi- 
tion was sincere as it was obstinate, and I now publicly 
and humbly entreat your pardon for keeping you so long 


OR THE SCOTTISH CONVERTS. 247 

in error, and I fervently supplicate the God of mercy to 
enlighten you with the rays of divine faith, and to give 
you grace to attend to the divine word, ‘ until the day 
dawn, and the day-star arise in your hearts,’ when you 
shall have the happiness of joining with me in unity of 
faith, as you have hitherto in the errors and impieties of 
heresy. For this future union in the bosom of the catholic 
church I look forward with the greatest avidity, and I 
hope that that happy event is not far distant.” 

Notwithstanding this open and generous avowal of the 
minister’s motives for changing his religion, still there 
was nothing that malice, or a deep rooted aversion to 
catholicity could suggest, but was resorted to in order to 
leave the public under a false impression regarding his 
real motives of conversion. But these were generally 
disregarded, and were believed, or rather were affected to 
be believed, only by a few, whose interest it avidently 
was to decry every thing catholic, and to attribute to the 
basest motives every thing which tended to favour the 
doctrine, or the propagation of catholicity. 

The minister and his lady convinced of the utter false- 
hood of these reports, were only the more convinced of 
the propriety of the step, which they had taken, and felt 
happy, that they were now safely anchored in the harbour 
of catholic unity and catholic faith. But to none did this 
sudden and unexpected conversion of the minister and his 
lady, bring more happiness than to poor old Mary 
McManus. 

“Is it possible,” she would exclaim, “ that the minister, 
who so often tampered with my religious feelings, and 
who so often stigmatized us with the name of papists and 
idolators, and God-makers, is it possible that he himself, 
after all the ill nature he manifested against us, is now a 


248 


FATHER JONATHAN, 


member of the good old church, and is as good a papist 
as any of us ? But he could not help it, for, was not tha t 
little angel of a child, with her sweet soft voice, praying 
for them both ; and did she not a little before her death, 
smile upon them with such an air of joy and happiness 
beaming in her countenance, as to assure any person that 
she was the bearer to them, of good and happy intelli- 
gence?” 

Old Mary was under the innocent impression that Mr. 
and Mrs. McNab’s conversion was owing to the prayers 
of their sweet and lovely little Adelaide, and why should 
we disturb her happiness, if she was made so by the 
thought of having two such conversions wrought through 
the intercession of a child, whom she fondly and tenderly 
loved, and into whose soft and infant mind she instilled 
the first principles of her religion? On one evening as 
Mary entered the parlour, she observed Mrs. McNab un- 
usually sad, and wiping away a tear, and though she felt 
inclined to join in her sorrow, especially as she knew that 
her little favourite was the cause, still she gently repri- 
manded her, for not having more fortitude, and for 
repining at her own loss, when she was certain, that it 
was the happy gain of her, for whom, she mourned. 

“Yes, Mary, it is true,” said Mrs. McNab, “I believe 
that Margaret Adelaide is now a little angel in the king- 
dom of heaven, and that she is rejoicing with the saints 
in glory.” 

“That is the belief of the catholic church ma’am,” re- 
plied Mary, “ it holds and teaches that little children who 
die after baptism, go directly to heaven, and are eternally 
happy with God.” 

“And I think Mary,” added Mrs. McNab, “that it 
teaches that they see and know, and commune with us, in 


OR THE SCOTTISH CONVERTS. 


249 


prayer, and rejoice at our advancement in virtue and per- 
fection.” 

“ You can know these things better than I do, ma’am, 
as you have more time to study,” said Mary, ‘‘but, how- 
ever, I recollect to have seen, and Father Jonathan 
repeatedly told us, that the angels and saints pray for us, 
and that they know what is passing upon earth. And I 
am certain that little Margaret Adelaide will pray for 
her own old Mary.” 

Here the tear drop involuntarily started from her eye, 
and the mother, moved by this manifestation of her affec- 
tion, added: 

“ I know that she will not forget her poor mother, if 
her prayers are of any avail.” 

“ Undoubtedly the prayers of such a sweet little angel 
will be of great efficacy with God, for he loves children 
more than any other,” said Mary, “ and he tells us that 
the prayer of a just person availeth much ; but now, as 
little children are just, for, after their baptism they are 
the children of God, and heirs to the kingdom of heaven, 
their prayers, no doubt, will be of great avail.” 

“ I now understand the consoling doctrine of the catho- 
lic church, regarding the intercession of the saints,” said 
Mrs. McNab, “ and how happy do I feel, to think that my 
little angel and myself, can hold sweet converse with each 
other.” 

“ It is, ’’added old Mary, “ the greatest consolation that 
we can have in this miserable world. Father Jonathan 
oftentimes entertained us for hours speaking of the 
goodness of God in appointing us guardian angels to 
watch over us, and help us ; and in pointing out to us, how 
the saints and angels assist us, and offer up prayers to 
God for us, and rejoice at our happiness. He said that 
22 


250 


FATHER JONATHAN. 


our Saviour (in Math, xviii. 10,) testified to the existence 
of guardian angels in these words, ‘see that you despise 
not one of these little ones, for I say to you that their 
angels in heaven always see the face of my father who is 
in heaven.’ The faithful (in Acts xii. 15,) told the girl 
who said that St. Peter was at the gate, after being libe- 
rated from prison, that it was his angel. (In Gen. xlviii. 
16,) Jacob had an angel guardian ; for, it is said, ‘ the 
angel that delivereth me from all evils, bless these hoys.’ 
In Judith, it is said, ‘his angel hath been my keeper.’ 
From all these we are convinced that all the faithful, 
young, and old, have angel guardians to watch over them. 
The angels also pray for us, for, as w^ll as I can recollect, 
it is said (in Zacharias i. IJJ ‘ and the angel of the Lord 
answered and said : 0 Lord of hosts how long wilt thou 
not have mercy on Jerusalem, and on the cities of Judah, 
with w'hich thou hast been angry ? This is now the seven- 
tieth year.’ In the Apocalypse (viii. 4,) it is said, ‘ and 
the smoke of the incense of the prayers of the saints, 
ascended up from the hand of the angel.’ The angels are 
also invocated ; for it is said in Apocalypse (i. 4.y ‘ Grace 
be unto you and peace from him that is, and that was, 
and that is to come, and from the seven spirits which are 
before his throne.’ The angels are, therefore, not only 
our guardians and helpers, but they pray for us, and 
offer up the prayers of the saints. They also see and 
know what passes upon earth, for it is said, (in St. Luke 
(xv. 10,) ‘ there shall be joy before the angels of God, 
upon one sinner doing penance.’ In the (1 C. iv. 9,) it is 
said ; ‘ we are made a spectacle to the world, and to 
angels, and to men.’ The angels therefore know our 
wants, and knowing them, they will certainly make inter- 
cession for us ; and it is good and scriptural to ask their 


OR THE SCOTTISH CONVERTS. 251 

intercession ; for it is said of Jacob (Hosea xii. 4,) ‘ and 
he prevailed over the angel, and was strengthened; he 
wept, and and made supplication to him.’ It is therefore 
lawful to ask the prayers of the angels ; and according to 
St. Paul, it is lawful and good, to ask the prayers even of 
the saints, living on earth, for, he says, (Rom. xv. 30,) ‘ I 
beseech you, therefore, brethren, thraugh our Lord Jesus 
Christ, and by the charity of the Holy Ghost, that you 
help me in your prayers, for me to God.* But, if it be 
lawful to ask the prayers of the saints on earth, much 
more, is it lawful to ask the prayers of the saints confirmed 
in glory; and if the prayers of the angels are good, so 
also are the prayers of the saints, for the saints ‘ shall be 
as the angels of God in heaven.’ ” 

“ 0, how happy it is for us,” exclaimed Mrs. McNab, 

to be in communion with the angels and saints of God, 
and to have the benefit of their prayers and intercession.” 
She was full of admiration at this consoling doctrine; and 
was perfectly delighted at the retentive memory of old 
Mary, and expressed her satisfaction, and thankfulness 
to her, for the instruction she had given her on this point 
of catholic doctrine. 

Lady Inglis and her friends were never more surprised, 
than when, in the course of a few days after the expected 
visit of Mr. McNab to the cottage, for the purpose of op- 
posing the catholic doctrine, they read his public profes- 
sion of faith, and were informed that he had been received 
into the bosom of the catholic church. They were, at 
first, inclined to disbelieve the whole matter, and imagined 
that it was a regularly made up story, in which there 
was not a word of truth ; but the evidence of his conver- 
sion being so clear, and strong, and unanimous, that there 
was no longer any room to doubt, their incredulity made 


252 


FATHER JONATHAN, 


way for their astonishment, and for the joy with which 
they contemplated such a wonderful, and totally unex- 
pected change. After this event, every remaining doubt 
was removed from their minds, and now, more than ever, 
they were resolved to be fully instructed in all the princi- 
ples of the catholic faith, and to beg to be received into 
the bosom of the catholic church. Emilia was constantly 
employed in explaining to them the various points of doc- 
trine controverted by protestants ; and they devoted the 
most of their time to reading books explanatory of catholic 
doctrines. They had made considerable progress by this 
time, and were every day more and more convinced of the 
truths of catholicity, and of the necessity of becoming 
members of the catholic church. As they were, on one 
of those beautiful and charming evenings, in the latter 
part of June, taking a drive in the country, to recreate 
themselves after a hard day’s stujdy, they learned that 
there was a sick man in the neighborhood, who was in 
extreme distress, together with his family. The family 
consisted of his wife, and three young children. Lady 
Inglis proposed to the ladies that they should visit them, 
and see whether they stood in need of any immediate 
relief. The ladies, at once, willingly and cheerfully con- 
sented to her proposal. When they approached the house 
in which they were informed the poor man lay sick, to the 
great surprise of Lady Inglis, and her daughter, and 
Emilia, they were met at the door by the Connaught 
woman before alluded to, who immediately recognized 
them as her former benefactresses. 

“Ah! then, are ye come, dear ladies,” said she, “to 
witness the grief of a poor broken-hearted wife, and, 0, 
will I say it, of three young little orphans, whose father, 
whose fond crather of a father, is just dyin’. 0, God be 


OR THE SCOTTISH CONVERTS. 258 

marciful to him, andpurtect his poor wife, and three help- 
less childre. 0, Virgin Mary pray for us, in this dark 
hour of affliction.’’ 

The poor creature then wrung her hands, and agoniz- 
ingly entreated God not to make her poor children 
orphans, nor to leave them to the mercy of a bad and 
ungrateful world. The ladies, were deeply affected by 
this passionate and tender expression, of the poor woman’s 
feelings, and their sympathies were instantly enlisted in 
her behalf. 

‘‘ Can we he of any assistance to you, poor woman?” 
said Lady Inglis. 

0 may God bless your kind hearts,” said the Con- 
naught woman, “ that poor man in the bed there was not 
able to work for the last two months, and his airnin is all 
spent now, and we have not a morsel to nourish him, nor 
to give to these three crathers, but what our poor priest 
gives us; and we know that he has little for himself, 
though, howsomever, he divides with us, God bless him.” 

Lady Inglis was entirely overcome by this sad narra- 
tion, and by the exhibition of feeling, on the part of the 
poor woman; and while she endeavoured to hide the tears 
of sympathy ^yhich flowed down her cheeks, and to wipe 
her face with her handkerchief, she drew forth from her 
reticule, a purse pretty well supplied with silver, the con- 
tents of which, she emptied into the lap of one of the 
little children, — a charming little girl, and told her to buy 
bread for her poor father and mother, and two littlo' 
brothers. The poor little child, overjoyed at this genero- 
sity, ran to her mother, and instantly handed to her what 
she said the good lady had given her to buy bread. The 
mother fell upon her knees, in gratitude to God, and 
poured out a thousand benedictions on the head of her 
22 * 


254 


FATHER JONATHAN, 


good and kind benefactress. This scene was scarcely 
terminated, when Father Jonathan entered, for the pur- 
pose of administering the last consoling rites of the catho- 
lic church to the dying man, who lived a faithful observer 
of its laws ; and now, that his lamp of life was about to 
be extinguished, who ardently desired to be aided in his 
last expiring struggles, by the strengthening and purify- 
ing grace of the sacraments. Father Jonathan was agree- 
ably surprised when he beheld such a number of ladies 
visiting the humble cot of poor Felix O’Connor; and his 
surprise was changed to joy, when he congratulated him- 
self upon the happiness of meeting Lady Inglis and her 
friends, in discharging this work of mercy to the sick. 

‘‘May God reward you, ladies,” said he, “for visiting 
this poor distressed family, and I can assure you, that 
whatever help you can bestow, will not be lost upon them. 
0 no. He that will not allow a cup of cold water, given 
in his name to pass unrewarded, will amply compensate 
you for your charities to the poor — his suffering members.” 

Poor Felix, with a look of pious resignation, lifted up 
his swimming eyes to heaven, and raised his feeble and 
half spent voice in prayer and thanksgiving to God, for 
having raised such friends for his littte family, in their 
great distress and poverty. It was too much for him ; 
his better days had passed by ; his strength failed him, 
and he sank back upon his pillow, exhausted and fatigued 
by this momentary excitement. The expression of his 
countenance, and the hectic glow which burned upon his 
face, showed but too plainly to Father Jonathan, that the 
spirit, which tenanted this frail remnant of mortality, 
would, ere long be released, and seek again its native 
skies, and return to the abodes of purified and immortal 
spirits. Father Jonathan, therefore, after poor Felix was 


OR THE SCOTTISH CONVERTS. 255 ^ 

a little composed, recommended him to prepare for the 
reception of the last sacraments, 

“Yes, your reverence,” said he, “I was preparing for 
the last two days, for, I think I have not long to live ; 
but, how can I leave my poor wife, and three unfledged 
goslings of children ?” 

“Ah! my dear brother,” replied Father Jonathan,. 
“ the Almighty God is a rich and bountiful provider, and 
he will take care of, and watch over your family with 
more than paternal solicitude. He will raise a friend for 
them, and, therefore, you need not feel any uneasiness on 
that head. In the next place, we must deny ourselves, 
and take up our cross, and follow our divine master, or 
else we will not be worthy of Him, and we must renounce 
every thing most dear and near to us for the sake of 
Christ, since we cannot be his disciples, if we be not will- 
ing to give up father, mother, brother, sister, wife, chil- 
dren, and all for His sake.” 

“0, sir,” added poor Felix, “I renounce this world, 
and every thing in it, that I may gain Christ, and I recom- 
mend my poor wife and children to God, and I beg of 
you, sir, to look after them and take them in charge ; 
as I see, that my dear Saviour recommended His mother 
to the beloved disciple, St. John, and I know, that you will 
not see them in need, while you can help them.” 

“I shall do, what I can, you may depend upon it,” 
said Father Jonathan, “but, alas, that I can do so 
little.” 

“ I hope that God will reward you, sir,” answered the 
sick man, “but, now, your reverence, anoint me, for my 
strength is fast on the decline.*’ 

Father Jonathan, seeing that he was dangerously ill, 
prepared to impart to him the last blessings of his reli- 


256 


FATHER JONATHAN. 


gion ; and addressed him a few words, well adapted to in- 
spire him with the most lively sentiments of piety and 
devotion. He recounted to him the infinite mercy of God, 
who is never weary of seeking the lost sheep, and who is 
continually inviting sinners to repentance: and he laid 
before him in words of love the tender compassion of his 
Saviour, who died for him to efface his sins, and to pur- 
chase his pardon. 

‘‘Have great confidence,” he continued, “in that Sa- 
viour; 0, let the sacred name of Jesus, be ever in your 
heart, and on your lips ; in the name of Jesus, you were 
baptized; in the name of Jesus, you were absolved from 
your sins ; in the name of Jesus you were taught to place 
your hope and confidence; in the same sacred name, you 
are now called upon to hope for mercy and salvation ; 
and in that sacred and adorable name, a name formidable 
to the devils, and a terror to the enemies of your salva- 
tion, you will be anointed, and sealed for God and for eter- 
nal happiness. That meek and merciful Jesus, now, calls 
upon you, to receive, with proper dispositions, this holy 
sacrament of extreme unction, at my hands. Therefore, 
my dear brother, raise your heart to God, and thank Him 
for His goodness in instituting this sacrament, and in 
leaving to us this additionaH channel of divine grace. 
Extreme unction is a sacratnent of the new law, conferr- 
ing special helps upon the sick, wiping away sin, and the 
remains of sin, if there be any, and restoring the sick 
person to the health of his body, if it be expedient for the 
good of his soul. St. James (v. 14 and 15) says, ‘ Is any 
man sick among you ? Let him bring in the priests of the 
church, and let them pray over him, anointing him with 
oil, in the name of the Lord : And the prayer of faith 
shall save the sick man ; and the Lord shall raise him up : 


OR THE SCOTTISH CONVERTS. 


257 


and if lie be in sins, they shall be forgiven him.’ From 
this passage, it is clearly proved, that extreme unction is 
a sacrament, for, it has all the properties required ; it has 
an external sign, to which there is a grace attached ; and 
it is permanent, for it was instituted, not for one time, 
but, for all times: ‘is any person sick among you? Let 
him bring in the priests of the church,’ and, therefore, it 
is permanent. It has also been instituted by God, for, 
none other, save God, could attach forgiveness of sins to 
any rite. Origen makes mention of extreme unction, and 
St. Chrysostom (Lib. 3 de Sacerd.) teaches, that the unc- 
tion of the sick purifies us from sin. The Greek and Latin 
churches agree that this was the doctrine of the primitive 
Christians ; and the general council of the church, held at 
Trent, (14 sess. can. I.) emphatically declares, that, ‘ if any 
person should say, that extreme unction is not truly and 
properly a sacrament, instituted by Christ our Lord, and 
promulgated by the blessed James, but, only a rite, as- 
sumed by the fathers, or a human invention, let him be 
anathema.’ This has been, and is the universal and 
generally received doctrine of the church, and it is founded 
on the clear and express words of St. James. Luther in- 
deed calls the epistle of St. James, an epistle of straw, 
but, in this he is contradicted even by Calvin, who terms 
it an epistle of gold ; but, the church has always revered 
this epistle as inspired of God, and has given it a place 
among the canonical books, so that we can have no doubt 
of the divine institution of this sacrament. How great 
then the happiness of a soul, which has it in its power to 
receive this holy unction ! Beg, therefore, of God,” con- 
tinued Father Jonathan, as he turned around to the 
people who were present, “ beg, that this poor man ma-y 


258 FATHER JONATHAN, 

receive this sacrament, with the requisite and proper 
dispositions.” 

After this explanation, poor Felix had his heart com- 
muning with God, while Father Jonathan was anointing 
him, and the tears of compunction rolled down his pallid 
and worn cheeks, and he was continually repeating the 
names of Jesus and Mary, except when his voice grew 
faint and weary from too much mental, as well as bodily 
exertion. The five senses, as they were the channels 
through which external objects made impressions upon 
the soul, were anointed, and accompanying each unction, 
the beautiful and simple prayer of the church was used, 
viz., ‘‘by this unction, and by his own most pious clemency, 
may God give thee pardon, for whatever thou hast trans- 
gressed by seeing,” or by any other of your senses. The 
neighbors and friends of poor Felix, at the suggestion 
of Father Jonathan, repeated the “litanies,” and Lady 
Inglis and hcr friends joined most fervently in this de- 
votion. It was a most affecting and piteous spectacle : 
the poor wife, and three helpless children surrounding the 
bed of the dying man, who was their prop and only sup- 
port ; the priest smoothing down the terrors of his last 
journey, and inspiring him with the hope of shortly en- 
joying God, and endeavoring to disengage his mind from 
all earthly objects, and to fix it steadfastly on heaven, 
and eternal happiness.- 

“ My dear brother,” said he, “ the time of your 
earthly suffering is nearly at an end, you will shortly be- 
hold the instability of all created things ; raise your heart 
to the contemplation of heavenly things, and to the fond 
hope of possessing God in the heavenly Jerusalem, where 
his faithful servants will continually behold him, and will 
praise his holy name. Ah ! recollect that you were ere- 


OR THE SCOTTISH CONVERTS. 


259 


ated for God, and that he desires your salvation. Keceive 
death as a punishment for your sins, and exercise your 
soul in acts of sorrow for them, and in acts of faith, and 
hope, and love to God. 0, go forth, Christian soul, to 
meet thy judge, sealed with this holy unction, in the 
name of that God who created thee, and in the name of 
that Saviour Jesus who redeemed thee, and in the name 
of the Holy Ghost who enlightened and sanctified thee. 
Go forth, and fear not the power of the devils, for the 
Angels of God will watch over thee, and the power of 
'God will protect thee from thy enemies. The sweet 
names of Jesus and Mary will so terrify the enemies 
of thy salvation, that they will fly from thee, and thy 
spirit freed from the dregs of earth, and released from 
its mortal prison, will ascend to the throne of God, and 
will rejoice with pure and holy joy in the kingdom of his 
glory.” 

Father 'Jonathan had scarcely ended, when poor Felix 
clasped the crucifix to his breast, which he held in his 
hand, and which strongly reminded him of the crucifixion 
and death of his Saviour. While looking upon this 
symbol of man’s redemption, he uttered inarticulately, 
and for the last time, these heaven taught words, “ have 
mercy on me 0 My God,’ ‘0 Lord Jesus receive my 
soul,” and into thy hands 0 Lord I commend my spirit.” 

His limbs relaxed, his countenance became deadly pale, 
his quivering lip and throbbing heart, were the symptoms 
of speedy dissolution, one more convulsive pang and poor 
Felix was no more, he breathed his last, and his pure 
soul hovering for a moment on poised wings, took flight, 
and went to enjoy the reward of the good and faithful 
servant. Such was the happy end of poor Felix ; his 
afflicted wife lamented his loss with extreme sorrow, but. 


260 


FATHER JONATHAN, 


tlirough the generosity of Lady Inglis, and the patei'nal 
solicitude of Father Jonathan, she had no reason to com- 
plain, except that she lost a most kind and loving hus- 
band. In every other respect, she was quite comfortable, 
and she had the pleasing satifaction to see her children 
sent to school, and with every prospect, of being most re- 
spectably situated in after life. 


OR THE SCOTTISH CONVERTS. 


261 


CHAPTER XXL . 

Hail! mansions of the mighty dead, 

Whose bodies here in silence sleep, 

Where friends are mourned, and tears are shed, 

And saints their lonely vigils keep. 

Long after the death of her once kind and now justly 
lamented husband, did Mary O’Connor, bathed in tears, 
make frequent visits to the lonely churchyard, where lay 
entombed the mortal remains of him she loved. There, in 
the midst of that loneliness, which the last resting place 
of the dead never fails to inspire, she poured out the fond 
and fervent prayer of forgiveness, for the repose of his 
poor departed soul. And though her love for him, and 
the keen perception she had of her misfortune in losing 
him, caused her most bitter regrets, and in some unguard- 
ed moments, to break forth into expressions of sorrow, 
which more aptly accorded with the intensity of her natu- 
ral feelings than with the practice of her religious senti- 
ments ; still, after the first outburst of grief, the teachings 
of religion, generally mellowed dpwn, and finally subdued 
into pious resignation to the will of God, a heart, naturally 
susceptible of the most exalted ideas of religion, and 
naturally docile t.o its instructions. 

The graveyard was, for many reasons, the favorite 
retreat of Mary O’Connor, and there amid the solitude 
of the tombs, she found far more satisfaction, than in the 
noisy bustle of the world. And where can the refiecting 
Christian, more profitably direct his solitary footsteps 
than to those asylums of the dead ? Here, he beholds all 
distinctions levelled, the king, the beggar, the rich, the poor, 
23 


262 


FATHER JONATHAN, 


the hero and the sage, buried in the same cold earth, and 
mouldering into the same dust whence they had been ori- 
ginally formed. Here, the melancholy remembrance of 
those we loved, the sombre sadness which death inspires, 
the thoughts of the past, the reality of the present, the 
uncertainty of our lot in futurity, the solemn silence 
which reigns around, and the same mournful tale of woe 
which each surrounding monument unfolds, impress the 
mind of the true Christian with the belief, that this world 
alone should not absorb his whole attention, but that his 
thoughts should be constantly directed to another and a 
better. 

Who can enter the lonely precincts of the grave, and 
not feel certain sensations of awe and reverence ; sensa- 
tions, which his close proximity to these tenements of the 
dead are so well calculated to engender. Who, as he 
leisurely reads the inscriptions of departed friends, carved 
on the sepulchral monuments, and sees their whole history 
contained in these two words ‘‘he lived” and “he died,” can 
remain unmoved and without shuddering, at the thought 
that he too must die, and yield his body to the murky 
oblivion of the tomb. 

These feelings, because the feelings of our common 
nature — the feelings of humanity, are universal, and since 
we cannot well divest ourselves of that nature, our thoughts 
are naturally carried from the grave, the resting-place of 
the body, to the situation of the soul, after its release from 
its earthly prison. 

And 0, how consoling is the hope which the doctrine 
of the catholic church infuses into the souls of her child- 
ren, when they make this the subject of reflection ! They 
not only witness their entrance into the church secured, 
and their various spiritual wants through life provided 


OR THE SCOTTISH CONVERTS. 


263 


for by tbe spouse of Christ, but they witness the self- 
same spouse, clothed in robes of mourning, accompanying 
her children to the grave, nay, outstepping even the pre- 
cincts of the grave, and raising her supplicating hands to 
heaven in favor of her children, who- though unstained 
by mortal guilt, have not had time to wash away and fully 
atone for crimes of a lighter nature, which, nevertheless, 
would prevent their direct admission into heaven. And, 
reader, if thou hadst a parent, or a sister, or a broth- 
er, or a friend snatched from you, by some untimely 
blast, and if your fond and well-grounded affection, 
prompted you to pray God that some imperfections of 
which they had not time to repent, would be forgiven 
them, wouldst thou .consider that you were insulting the 
divine majesty ? or, that you were inflicting a wound 
upon divine charity ? Forbid it heaven. 0 no. The voice 
of nature, the dictates of reason, and the combined tes- 
timony of the living witnesses of the church in all ages, 
confirmed by revelation, prove, that there is a place or 
state of purgation, where some souls suffer for a time, 
before they are admitted to eternal happiness, and in 
which place or state, they are materially assisted, and 
their sufferings alleviated by the prayers of the faithful. 

It was, therefore, no ill-founded affection for her hus- 
band, nor unworthy or superstitious motives of religion, 
that induced Mary O’Connor, so frequently to repair to 
the graveyard of St. Margaret. It was the effect of a 
pure and a long cherished affection, and of the holy and 
divine influence of catholic faith, which prompted her in 
the performance of so pious and praiseworthy an action. 
The scrutinizing eye of the unbeliever, and the corrupt 
heart of the worldlings, aided by the false reasoning of a 
cold philosophy, may see- in the garlands of wild flowers 


264 


FATHER JONATHAN, 


which she strewed over the grave of her husband, or in 
the care, with which she watered the solitary rose-plant 
at the foot of his grave, something which they might con- 
demn ; but, it requires a heart such as hers, and a faith 
such as hers had been, to fully appreciate her motives 
in honoring that spot, consecrated by religion, and in 
adorning it by those flowers, whose fragrance wafted on 
the breeze of heaven, was a fit emblem of the incense of 
her pious prayers. 

Little do they, who condemn such ingenuous acts 
of piety in catholics, imagine, that by this rash con- 
demnation they insult the memory of the dead, and pre- 
vent, as far as in them lies, that becoming respect paid 
by catholics to those bodies, which, during life, were the 
living temples of the Holy Ghost. 

But Mary O’Connor paid no regard to what the world 
might consider folly, nor to the infidel and heartless reason- 
ings of the unbeliever. Strong in faith, and in enduring 
affection, she continued to weave garlands of fresh flowers 
for the grave of her husband, to water the rose-plant as 
usual, and kneeling near the wooden cross at the head of 
the grave, to say her beads with her wonted piety and 
fervor. Nor was she alone in this exercise of charity : 
for many others, imbued with the same sentiments of 
affection and religion, offered up their humble petitions 
to the throne of mercy, in favor of the poor suffering 
souls in purgatory. 

St. Margaret’s graveyard, so well adapted to serious 
and thoughtful meditations, did not escape the attention 
of Emilia; hither she also repaired to pray, and often- 
times would she extend her visit to an unusual length, in 
this solitary abode of the dead. On one occasion, as she 
was walking through the regularly divided parterres of 


OR THE SCOTTISH CONVERTS. 


265 


the graveyard, over the grave of the husband of Mary 
0 Connor she observed a full blown rose, of surpassing 
beauty, diffusing around it its odorous fragrance, and 
wooed by the balmy breath of the gently blowing zephyrs. 
At the sight of this fresh, but fading flower, a new idea 
presented itself to her, which she clothed in the following 
words. 

How sweet the blooming rose appears, 

When o’er the grave its odors spread ; 

And on its leaves, there fall those tears, 

In fond affection’s moments shed. 

But, ah ! how frail that tinted flow’r, 

How soon it fades, it withers, dies ; 

No more the leaflet marks the hour. 

In which the tear-drop dims the eyes. 

Thus youthful friendships oft decay. 

And leave no trace by which to find. 

That still those youthful friendships sway, 

And leave no thorny track behind. 

As Emilia prolonged her visit more than usual, Lady 
Inglis and her daughter, induced by the refreshing cool- 
ness of the evening, and desirous of joining the company 
of their friend, walked in the direction of the church- 
yard and arrived thereat before Emilia thought of return- 
ing, and, with no ordinary degree of satisfaction observed 
Mary O’Connor in prayerful posture, near the grave of 
her husband. 

“0, mamma,” exclaimed Georgina, “how sublime is 
not that species of catholic devotion, in which all the 
finest feelings of natural affection are blended with the 
noblest aspirations of religion.” 

“Yes, Georgina,” replied Lady Inglis, “the catholic 
religion seems to be the religion of the heart, and of the 
23 * 


266 


FATHER JONATHAN. 


affections, as it is of the understanding, and of its teach- 
ings. It purifies the warm affections of the heart by 
consecrating them to religion, and it deprives the grave 
of its bitterness by its doctrine of purgatory, from which 
it follows, that our prayers offered up for departed friends, 
have great effect in alleviating their temporary punish- 
ments.” 

“ But, mamma,” urged Georgina, ‘‘is it true that there 
is a purgatory, for if not, how can the prayers of the 
living be profitable to the dead?” 

“Reason, at least,” replied Lady Inglis, “would in- 
cline us to that belief ; for, it -would be most unreasonable 
to suppose, that a God of infinite justice, would equally 
punish with eternal death, a person, who dies guilty of 
some venial offence, for instance, an idle word ; and he 
who dies, weighed down with the guilt of repeated crimes, 
such as murder, drunkenness, and other detestable trans- 
gressions, which, we are told, exclude from the kingdom 
of heaven.” 

“But, are not prayers for the dead,” urged Georgina, 
“injurious to the great sacrifice of redemption, by which 
perfect atonement was made for the sins of the world ? 
and does not the sacred scripture tell us, that ‘ where the 
tree falls, there it lies?’ ” 

“ The prayers for the dead,” replied Lady Inglis, “ can 
be of no more injury to the great sacrifice of atonement, 
than can the prayers for the living ; for, in praying for 
the dead, we only ask of God a release, or relaxation of 
their temporal punishment, and in praying for the living, 
we ask, not only a release from the punishment due to 
their sins, hut grace, by which they would be enabled to 
avoid sin. The objection you bring forward from the 
sacred scripture is equally easy of explanation; for, it 


OR THE SCOTTISH CONVERTS. 


267 


simply means, that when we die, we are either saved, or 
lost : our ultimate fate is decided, either for heaven or 
hell. But in following up the comparison of the fallen 
tree, let me remark, that if any thing, it argues for a 
purgatory, rather than against it : for, then does the tree 
become really useful, when stripped as it were of all its 
useless branches, and cut up into various parts, and 
planed, and formed, and fashioned by the skilful hand of 
the mechanic or artist, we see it converted, though after 
its fall, into furniture of most costly value, or into orna- 
ments of the highest embellishment. May it not be thus 
with regard to the soul, which, though tarnished at its 
death by certain imperfections, still on the whole, remained 
sound, and required only the purifying fire of purgatory 
to be transformed into a vessel of election ? This brings 
to my mind that passage of St. Paul to the Corinthians, 
(1 Cor. iii. llth and following verses.) ‘ For no one can 
lay another foundation, but that which is laid ; which is 
Christ Jesus. 

12. Now, if any man build upon this foundation, gold, 
silver, precious stones, wood, hay, stubble; 

13. Every man’s work shall be made manifest: for, 
the day of the Lord shall declare it, because it shall be 
revealed by fire : and the fire shall try every man’s work, 
of what sort it is. 

14. If any man’s work abide, which he hath built there- 
upon, he shall receive a reward. 

15. If any man’s work burn, he shall suffer loss ; but 
he himself shall be saved, yet so as by fire.’ 

“Now, what is ‘the day of the Lord,’ and the trial by 
fire, but the judgment of God, which will take place 
immediately after death, in which the good and evil 
actions of every man will be tried, by the purifying fires 


268 


FATHER JONATHAN, 


of purgatory, and they, whose works abide, shall receive 
a reward, but they, whose works burn, that is, whose 
works being found to be of no value, such as the many 
imperfections of which we may be guilty, shall suffer loss, 
though on account of living and dying in the true faith, 
and in a state of grace, they ‘ shall be saved, yet so as 
by fire.’ ” 

“It would appear then, mamma,” added Georgina, 
“ that the catholic doctrine of purgatory is not without 
good foundation, as it is hinted at so plainly in the sacred 
scripture.” . 

“ Why, my child,” continued Lady Inglis, “ it is not 
only confirmed by the sacred scripture, but it is in perfect 
harmony with the promptings of nature, and the reason- 
ing of sound philosophy.” 

By this time they were joined by Emilia, who was re- 
joiced to meet them, in a place, hallowed by its pleasing 
reminiscences of so many catholic dead, whose very 
tombs served to awaken in them a desire to search more 
deeply into the doctrines of the catholic church. As they 
read the various inscriptions of the tombs, they were 
struck by the constant repetition of the words, “requiescat 
in pace. Amen,” or, “ may he or she rest in peace. Amen,” 
and they considered that it would be a good opportunity 
of receiving, from Emilia, a more full and correct idea of 
the catholic doctrine of purgatory. Therefore, Lady 
Inglis, in order that her own conviction would be more 
fully confirmed, proposed to Emilia the following quest- 
ions, viz., whether there is a purgatory?- and again, 
whether it is lawful and profitable to pray for the souls 
there detained ? 

As Emilia was about to answer these interrogatories, 
she descried Father Jonathan advancing towards them. 


OR THE SCOTTISH CONVERTS. 


269 


who, in a moment after, joined their company, and ex- 
pressed himself highly delighted to meet them in a place, 
where their thoughts, from such close communion with 
the dead, would be naturally turned to heaven, their last 
and final resting place. 

But, Emilia, anxious that the ladies would be fully 
instructed in the doctrine of purgatory, interrupted him, 
by saying. 

“ Sir, I am glad to meet with you at the present 
moment, as Lady Inglis and her daughter wish to know 
whether there is a purgatory, or a place or state in which 
some souls suffer for a time before they are admitted into 
heaven ? and whether it is lawful, and profitable, to pray 
for the souls there detained 

“As the ladies so require it,” replied Father Jonathan, 
“ I consider it a pleasing duty to inform them, that I am 
at their disposal, and that I will as briefly as possible 
comply with your request* The doctrine of the church 
regarding purgatory, has not only reason on its side, but 
it can be proved from the old and new testaments, and 
from the unanimous and undeviating testimonies of the 
holy fathers. We read in Genesis (xxxiii. 35), ‘I will go 
down to my son into hell, mourning.’ Now, this place 
designated by ‘hell,’ can be no other than limbo, where 
the souls of the just were detained before the coming of 
the Redeemer. And although ‘ hell,’ be sometimes taken 
for the ‘grave,’ it cannot be here so considered; for, 
Jacob, believing that his son was devoured by a wild 
beast, could not be supposed to mean the grave, but a 
place of rest, where the soul of his son was confined. 
But this place was not heaven^ for to ascend there would 
be a source of joy, and not of mourning; nor can it be 
supposed to be the hell of the damned; therefore, it 


270 FATHER JONATHAN, 

evidently means a third or middle place or state, which 
we call purgatory. 

‘‘ In the second book of Maehabees, we read that Judas 
sent to Jerusalem twelve thousand drachmas of silver, 
that sacrifice might be offered for the souls of those slain 
in battle ; and in the xii. and 46 we read the following 
passage : ‘It is, therefore, a holy and wholesome thought 
to pray for the dead, that they may be loosed from their 
sins.’ 

“ From which I again conclude, that as the souls in 
heaven have no need of our prayers, and as the souls in 
hell could derive no benefit from them, it necessarily fol- 
lows that there is a purgatory, or a place, or state where 
the souls there confined, are benefited by them.’ ” 

“But,” objected Lady Inglis, “am I to understand, 
that the books of the Maehabees, are the faithful expo- 
nents of God’s word, or, in other words, are they canoni- 
cal, and admitted as such by catholics ?” 

“Undoubtedly,” replied Father Jonathan, “they are, 
and ever have been admitted as canonical by the catholic 
church, and protestants, who have upon the authority of 
the catholic church received that portion of the scrip- 
tures, which they admit to be from the Author of truth, 
have equally forcible reasons to admit the Maehabees 
among the rest, as the church has given to them, equally 
with the others, the solemn sanction of her high authority 
and approval.” 

“But,” retorted Lady Inglis, “how is the apology 
of the writer of the Maehabees, for the errors or imper- 
fections which he hints may be contained in his book, 
reconcileable with the idea of its inspiration ?” 

“Nothing is more easy,” replied Father Jonathan, 
“for he only apologises for the errors of style, and not for 


OR THE SCOTTISH CONVERTS. 


271 


errors of fact or of doctrine, as will be easily seen, by 
reading the concluding portion of the last chapter of 
Second Machabees. St. Augustine, whose authority is 
of great weight among protestants, and who is deservedly 
looked upon as the light of Christianity in the age in 
which he lived, says: (in his book, de Civitate, Dei. 
xxxvi.) ‘the Church of God has always acknowledged 
the Machabees as a canonical book.’ ” 

“ Hence it follows, from the texts adduced from the old 
testament, that there is a middle state, or place, and 
that middle state, or place, we call purgatory. 

“ In St. Mathew, fifth chapter, twenty-fifth and twenty- 
sixth verses we read : ‘ Make an agreement with thy ad- 
versary quickly, whilst thou art in the way with him * 
lest, perhaps, the adversary deliver thee to the judge, 
and the judge deliver thee to the oflicer, and thou be cast 
into prison. Amen, I say to thee, thou shalt not go out 
from thence, till thou pay the last farthing.’ Now, this 
prison is evidently a middle state or place of punishment, 
where souls are confined after death, and whence they 
cannot escape, till they have paid the last farthing, that 
is, till they are cleansed from every stain and imperfection, 
by which, though not grievously, they were more or less 
defiled.” 

“But why suppose,” urged Lady Inglis, “that this 
prison has reference to a middle place, or state ?” 

“ From the natural and obvious meaning of the whole 
passage,” replied Father Jonathan, “and also from the 
manner in which it is used to signify the same thing, in 
(1 Peter iii. 18) where it is said of our Saviour, ‘ being 
put to death, indeed, in the flesh, but brought to life by 
the spirit. In which also he came and preached to those 


272 


FATHER JONATHAN, 


spirits who were in prison. Now, this place, to which our 
Saviour came to preach to the spirits, cannot be heaven, for 
heaven is not a prison: nor can it be the hell of the 
damned ; for preaching to them can be of no avail ; the're- 
fore, this place, or prison, in which our Saviour preached, 
must be a third, or middle state, or, in other words, pur- 
gatory. 

“ Again, in St. Math. (xii. 32) we read, ‘ And whoso- 
ever shall speak a word against the Son of Man, it shall 
be forgiven him : but he that shall speak against the 
Holy Ghost, it shall not be forgiven him, neither in this 
world, nor in the world to come.” From the foregoing 
text, St. Augustine and St. Gregory both conclude, that 
there are some sins forgiven in the world to come ; and 
if so, it establishes beyond a doubt, the existence of a 
middle state, or place, for, there can be no sins forgiven 
in heaven, as sins cannot enter there, nothing defiled can 
enter therein, nor in hell, for, out of hell there is no re- 
demption ; therefore, there is a middle state or place be- 
sides heaven, and distinct from hell, where after this life 
some sins may be forgiven, and that middle state or place 
is purgatory. 

“ In Tim. Sec. Epis. (i. 18) we see that St. Paul 
prayed for Onesiphorus after his death ; ‘ The Lord grant 
to him to find mercy of the Lord in that day,’ said this 
great apostle ; therefore, St. Paul believed that there was 
a middle state or place, for he well knew, that if the soul 
of Onesiphorus was in heaven, he did not want his 
prayers, and that if it were in hell, they could be of no 
service to him.” 

“ But,” again urged Lady Inglis, ‘‘ you will, I have no 
doubt, acknowledge, that the penitent thief, who died on 
the cross, had been guilty of very heavy crimes, and that, 


OR THE SCOTTISH CONVERTS. 273 

between his conversion and death, he had but very little 
time to repent, and, however, it had been expressly said 
of him by our Saviour, ‘ this day shalt thou be with me 
in Paradise does that not militate very much against 
your doctrine of purgatory ?” 

“Not in the least,” answered Father Jonathan, “for, 
though he had little time between his conversion and 
death, for repentance, still, he suffered much on the cross, 
and these sufferings might be received by Christ, as I have 
no doubt they were, as sufficient punishment. In the next 
place it is evident, that heaven is here meant by paradise, 
and not purgatory: and even though this were not 
evident, the exception would only be confirmative of the 
general rule, and would by no means, weaken the force of 
the arguments, by which the existence of purgatory is 
established. But, let me not be supposed to mean, that 
all souls who merit heaven, will have to pass through the 
fires of purgatory, I do mot mean any such thing, nor is 
this the doctrine of the Catholic church ; for, those who 
die in the Lord, and rest from their labors, free from sin 
and temporal punishment, shall go directly to heaven, 
and purgatory is intended only for such as may die in- 
debted to the justice of God, on account of the commission 
of some venial offence, or of some temporal punishment 
which remained due after the remission of the eternal 
guilt of more grievous transgressions. I shall now briefly 
direct your attention to the testimony of the Holy 
Fathers with regard to purgatory. 

“ The Emperor Constantine wished to be interred in a 
church, so that the faithful would be mindful of him in 
their prayers. 

“St. Augustine in his confessions, (9th Book, 13,) says, 

‘ that the holy sacrifice was offered for the peace of his 
24 


274 


FATHER JONATHAN. 


dear mother’s soul.’ And the same holy father says, 
that ‘Arius was the first, who dared to teach, that it 
was useless to offer up prayers and sacrifice for the dead,’ 
and this doctrine of Arius is the fifty-third heresy. 
(Heresy 53.) St. Jerome (in Epis.^ ad. Pammachium), 
says, ‘It is a custom to strew with flowers the graves of 
the female dead, but you have followed a better custom, 
in strewing the grave of your wife with alms for the 
solace of her soul.’ 

“ St. Chrysostom, (1 Horn, on 1 Epis. to Cor.) says, 
‘ the tears of the living are not useless to the dead — 
prayers and alms relieve them.’ . 

“The council of Trent, the last general council' off -the 
church, is equally explicit regarding a middle state, and 
confirms the decrees of former councils on this point. 
The third council of Carthage, as early as two hundred 
and fifty-three, passed a decree ordaining prayers for the 
dead. 

“ Now, as the Old Testament is in favor of a middle 
place, or state, and as the New Testament is equally 
favorable ; and as the holy fathers, and general coun- 
cils of the church, with one acclaim, profess their belief 
in, and adopt the doctrine of a middle state, it follows 
that a doctrine so sustained, and so firmly established, 
must be necessarily true, and consequently that there is 
a purgatory.” 

Lady Inglis expressed herself highly pleased, with the 
clear and satisfactory explanation of Father Jonathan, 
and declared that “ as the ancient church prayed for the 
dead, there must be a purgatory “ for,” said she, “ the 
church is admitted by all, to be pure, for the first three 
or four centuries, but, the council of Carthage within that 
period, decreed prayers for the dead ; now, prayers for 


OR THE SCOTTISH COl^VERTS. 


275 


the dead, supposes a third or middle state ; for, the souls 
in heaven don’t stand in need of prayer^ and the souls in 
hell can derive no benefit from them. I shall, therefore, 
for the future, adopt this catholic doctrine of a middle 
state, for, it is a doctrine, evidently in accordance with 
reason, and revelation, and in perfect harmony with the 
most generous impulses of the human heart.” 

Lady Inglis, Emilia, and Georgina, now, more than 
ever, pleased with the artless and unassuming manners 
of Father Jonathan, took their leave for the evening, and 
returned home, solemnly impressed with the truth of this 
beautiful catholic doctrine of purgatory. 


276 


FATHER JONATHAN, 


CHAPTER XXIL 

How sweet to find that peaceful home, 

Where doubts and dangers cease ; 

To be thy child, 0 Church of Rome, 

And dwell with thee in peace. 

The long wished for day had at length arrived, which 
was to crown with success, the earnest and unremitting 
application of Lady Inglis, her daughter Frances, Be- 
linda, and Miss Swedes, to the religious teaching of 
Emilia and Father Jonathan. The day on which they 
were to make a public and solemn profession of their faith, 
and on which they were to be received into the bosom of 
the catholic church, was the festival of the assumption of 
the Blessed Virgin into heaven. The joyous and happy 
crowds, that, from an early hour, wended their way in 
the direction of St. Margaret’s, proved clearly that some- 
thing more than ordinary, was to he witnessed on this fes- 
tival. The day was charming, the sky was beautiful and 
clear, the sun appeared with unusual splendor, and the 
azure canopy of heaven, with its vaulted arches, and 
the beautiful imagery of the earth, rendered still more 
beautiful, in this autumnal season, combined to impress 
the beholder, with the conviction that the homage paid to 
the mother of God, was pleasing to God, and that, as 
such, it was accepted. Reader, didst thou ever witness 
the imposing and beautiful service of the catholic church, 
on the festival of the Assumption, and the devotion, piety 
and cheerfulness depicted in the countenances of its mem- 
bers as they partake in these services, if not, do so at the 
first opportunity, for, protestant though you may be, still. 


OR THE SCOTTISH CONVERTS. , 277 

on laying aside prejudice, I assure thee, that thou shalt 
be well pleased, and that thou shalt return much edified 
with this portion of catholic devotion. Yes, I assure thee, 
that thou wilt be well pleased, and return edified ; but, 
methinks I hear the voice of bigotry, stealthily whisper- 
ing in your ear the oft-repeated and old hackneyed cry 
of idolatry, superstition, &c., against this catholic devo- 
tion to the most highly favored of women. Fools, that 
they are ! do they not know that the honors paid to the 
friends or servants of God, are principally directed to 
God, and that they seek him, as their last and great end. 
The catholic church honors God in his saints, and pays 
particular honor to the mother of God. And will you 
ask a reason for her conduct, in this respect ? Has not 
the joyful announcement of the messenger of God, the 
angel Gabriel, sufficient to recommend and to justify 
such a practice ? What shall I say of her being the 
mother of God, which in itself, contains every thing that 
can be said ? Who has ever heard of so many favors 
conferred upon one mortal creature ? a virgin by excel- 
lence ; overshadowed by the Holy Ghost ; the model of 
purity, piety and humility; the devoted object of the 
praise of all nations, ‘‘ lo ! from henceforth all generations 
shall call me blessed;” full of grace, blessed among 
women, obeyed by the world’s Redeemer, whose paps gave 
suck to the Holy One ; who fondly caressed in her bosom 
the desired of nations, who enjoyed his presence for the 
space of thirty-three years, during which he lived on 
earth, and who now enjoys his beatific vision in heaven. 
Shall the infidel, or unbeliever, or skeptic, or whatever 
else he may chance to be, tell us that such a one is not 
to be respected, nor honored above all other creatures; 
or, that that honor derogates from the honor due to God ? 

24 * 


278 


FATHER JONATHAN, 


Will not our reason give the most flat contradiction, to 
such a lying assertion ? What ! reason ! ! Yes, nature 
reason, religion, equally combine to enforce the propriety 
of honoring the mother of God. Is it not natural to 
honor and respect the mother, if we honor and respect 
the son ; and would not the contrary be most unnatural ? 
Is it not reasonable that the honor of the son, would re- 
dound to the honor of the mother, and would not the 
contrary be most unreasonable ? is it not of the very 
nature of religion, to give honor to whom honor is due ? 
and who will dare assert, that the virgin mother of the 
Son of God, is not worthy of the highest honor, that can 
be paid to creatures ? 0, holy Virgin ! we honor, we 

respect thee, we pay to thee every homage compatible 
with the supreme honor due to God ; we honor thee, with 
all catholics, inflnitely less than we honor God, but su- 
premely more than any other, or than all other creatures. 
With the angelic messenger, we hail thee, “full of grace 
with the church, we ask thy powerful intercession ; with 
the devout Elizabeth, mother of the Baptist, we exclaim, 
“ Blessed art thou among women, and blessed is the fruit 
of thy womb.” Yes, in language admitted by the church 
into her liturgies, I address thee. 

Hail ! thou resplendent star, 

Which shinest o’er the main, 

Blest mother of our God, 

And ever Virgin queen. 

Hail ! happy gate of bliss. 

Greeted by Gabriel’s tongue, 

Negotiate our peace. 

And cancel Heva’s wrong. 

The church of St. Margaret’s, was crowded long before 
the usual time of service, to witness the reception of Lady 


OR THE SCOTTISH CONVERTS. 279 

Inglis, and of the other converts, and to be present at 
their solemn profession of the catholic faith. A little 
before the hour for service, two carriages drove up to the 
church gate, and it was evident from the deportment of 
their occupants, as well as from the eagerness with which 
they were viewed by the bystanders, that they were not 
usual attendants at St. Margaret’s. Upon entering the 
church they were conducted by the sexton, to the front 
seat, and there, in the most supplicating posture, they 
offered up their prayers to God. Never before, perhaps, 
was there witnessed in St. Margaret’s, such a truly edify- 
ing and interesting spectacle. Ladies of the highest 
standing, and most universally respected in society, about 
to become members of a church, which before, they were 
taught to hate, and which was held in the greatest abhor- 
rence, by their former friends and acquaintances. 

They knew, indeed, the sacrifice which they were to 
make, by becoming catholics ; but their minds once im- 
bued with the real tenets of catholic doctrine, they most 
cheerfully consented to make that sacrifice. After the 
holy sacrifice of the mass was offered. Father Jonathan, 
clad in surplice and stolen advanced to the lower step of 
the altar, and beckoning them to come up to the railing, 
he knelt with them, while they offered up a prayer to the 
Holy Ghost, to come and take possession of their hearts, 
and to strengthen them, by infusing His divine grace 
into their souls. They then stood up and made, in a clear 
and firm voice, the solemn profession of the catholic 
faith. Immediately afterwards, they were baptized by 
Father Jonathan, and each received in addition to her 
former name, that of Mary, in honor of the mother of 
God, and of the festival on which they had the happiness 
of receiving baptism. During this affecting ceremony, 


280 


FATHER JONATHAN, 


they were deeply moved, and the warm tears of gratitude 
to God, coursed down their cheeks in continuous and quick 
succession. 0, what joy did they not experience in that 
happy moment, in which they received admission into the 
church of Christ, and in which they became heirs to his 
heavenly kingdom ! That indeed, to them, was a moment 
of joy, — pure, holy and unalloyed. Robed in the garbs 
of their baptismal innocence they returned to their seats, 
and with their faces buried in their hands, they gave way 
to those holy effusions of divine love, which then was over- 
flowing their souls : nor was there any difference observ- 
able in their conduct, for the same love, the same grati- 
tude, the same joy, the same happiness, the same faith, 
shone in the countenances of each, and made them to 
appear more like angels than mortals. A thrill of joy 
and satisfaction, ran in like manner through the congre- 
gation, and the tear of gratitude flowed down the cheek 
even of Father Jonathan himself, so deeply was he affected 
by what he witnessed. Then it was, that he ascended the 
pulpit and delivered one of the most beautiful and elo- 
quent discourses, that rarely falls to our lot to listen to. 
It was, in every way suitable to the time and worthy of 
the occasion, on which it was delivered. His text was 
taken from St. Luke, (i. 28.) “Hail, full of grace the 
Lord is with thee, blessed art thou among women.” 

“Thus,” he said, “was the holy virgin, afterwards the 
virgin mother of our blessed Lord, greeted by the angel 
Gabriel. This angelic messenger, deputed by his heavenly 
Master to impart to Mary the happy tidings of her future 
honor, and of the priceless treasure that through her was 
to enrich the world, addressed her in these flattering and 
inspiring words. ‘ Hail full of grace, the Lord is with 
thee, blessed art thou among women.’ Words in which, I 


OR THE SCOTTISH CONVERTS. 281 

am fully sensible after the example of the angel, you fre- 
quently address your gracious mother. Happy Virgin ! 
honored by such a messenger ! happy angel entrusted 
with such a message ! happy soul ! who pays to Mary the 
honor which the angel testifies, is Mary’s merit. ‘ Hail 
full of grace, the Lord is with thee.’ Vain indeed, would 
be my endeavors, to describe the heavenly virtues of Mary, 
the practice of which raised her to such exalted eminence. 
And shall I, confiding in your kind indulgence, attempt 
to treat of such a subject. Shall I, knowing your un- 
bounded confidence in Mary, presume on this, her glorious 
festival, to add any thing that might increase that confi- 
dence, on a festival on which, according to St. John Da- 
mascene, the angels are filled with joy, the archangels 
celebrate, the virtues glorify, the principalities exult, the 
powers are gladdened, the dominations rejoice, the thrones 
regale themselves in joyous festivity, the cherubim praise, 
and the seraphim raise their voice in glory. Shall I, on 
such a festival, draw your attention to the peculiar privi- 
leges of Mary, and the favors obtained through the exer- 
cise of Mary’s privileges ? or shall I not rather, permit 
you freely to indulge in those tender sentiments, which 
the name of Mary inspires, and which, the fond recollec- 
tion of Mary’s glorious privileges and heavenly influence 
excite in the breasts of her faithful and devoted suppli- 
ants ? However sensible, though I am, of the tenderness 
of your devotion to the Mother of God, and of the solid 
motives influencing you in the practice of that devotion, 
I will solicit your attention for a few moments, while I 
address you a few words on this auspicious occasion. I 
know, that any thing I say tending to increase the honor 
due to Mary, and to inflame you with a desire to have 
recourse frequently to her patronage, will not be received 


282 


FATHER JONATHAN. 


SO much as incentives to the fulfilment of a duty which 
you discharge already, but as most appropriate to the 
present joyous and memorable festival. Claiming there- 
fore, your indulgence, I shall endeavor to point out to 
you some of the privileges of Mary, and next, the exer- 
cise of Mary’s glorious privileges. ‘ Hail full of grace, the 
Lord is with thee, blessed art thou among women.’ My 
brethren, these words of the angel, comprehend infinitely 
more than I can express regarding Mary, the beloved 
object of this discourse, and of your tenderest devo- 
tion. What can I say of Mary, that is not included 
in this angelic testimony, ‘hail full of grace, the Lord is 
with thee, blessed art thou among women V Whatever 
eulogy we can bestow on Mary, is it not expressed more 
forcibly by the words of Gabriel, that she is full of grace, 
and that the Lord is with her ? Hail then, full of grace, 
hail Mary, pure and spotless maid, thou who art blessed 
among women, and blessed for ever. Of thee it may be 
said, as of the spouse in the canticle, (6, 9,) ‘Who is she 
that cometh forth as the morning rising, fair as the moon, 
bright as the sun, terrible as an army set in array?’ Yes, 
my brethren, this with truth can be said of Mary, for as 
the morning dawn is the mean between light and dark- 
ness, and serves as the harbinger of approaching day, in 
like manner, Mary can be said to be the mean or media- 
trix between God and man, ushering in the sun of justice 
and of love, who enlightened the world with his bright- 
ness and effulgence. Mary is fair as the moon, for as 
the moon reflects the light of the sun, so are the rays of 
the sun of justice, falling on Mary, reflected back in all 
their brightness and beauty. . The sun, by his effulgent 
brightness, dazzles the sight of the beholder. Mary, by 
the celestial purity of her morals, which the breath of 


OR THE SCOTTISH CONVERTS. 


283 


calumny could never taint, fills her children with the most 
profound astonishment, and they are lost amid the splen- 
dor of her shining and brilliant virtues. Mary is terrible, 
as an army set in array. Yes, terrible to the enemies of 
God, to the enemies of his true religion ; the prayers of 
Mary will extinguish the fiery darts of her enemies; the 
prayers of Mary, like the sun’s scorching heat, will burn 
up the noxious weeds of heresy : the prayers of Mary, 
will blight every futile attempt to sap the foundation of 
the church, or to weaken the pillars of religion. Likened 
to a bright, clear star, she appears in the heavens, beam- 
ing with silveVy light upon the earth, and guiding the 
wayworn wanderers, to the happy home of the faithful 
and the blessed.” 

It would be too long to give at full length, this beauti- 
ful discourse ; suffice it to to say, that the happy effect 
produced by Father Jonathan’s sermon, will never be for- 
gotten. How beautiful was his description of Mary, as 
the mother of God, and of Mary as a mother and 
a virgin, and then, of her matchless devotion. What a 
beautiful picture he drew of her, when at her devo- 
tion she was interrupted by the voice of the angel, and 
of her total annihilation of herself, when she said in 
obedience to the divine will, “ behold the handmaid of 
the Lord, may it be done to me according to thy word,” 
And again, when he drew the attention of his enraptur- 
ed audience, to the answer of Mary to her cousin Eliza- 
beth, “My soul doth magnify the Lord, and my spirit hath 
exulted in God, my Saviour, because he hath had regard 
to the humility of his handmaid, for, lo ! from henceforth 
all generations shall call me blessed and when in the 
language of the church, he exclaimed, “Holy Mary, 
Mother of God, pray for us sinners now, and at the hour 


284 


FATHER JONATHAN, 


of our death, amen.” Then did he describe in a most 
vivid and pathetic manner, the love of Mary for her be- 
loved Son, and the consequence of this love, — the desire 
that all should love him. How admirably he dwelt on her 
tender solicitude for sinners, and her supplications for 
them with her beloved Son. Nothing could be more 
irresistibly eloquent, than the picture which he drew of 
the mother at the knees of her Son, imploring pardon for 
the repentant sinner, and remaining in that posture, till 
he who was both her Son and Lord, compelled in a man- 
ner by a holy violence, restored to grace the repentant 
sinner, and placed him in the arms of his supplicating 
mother. “ Who then,” said he, “ will not honor the 
mother of God, and will not hail her in angelic words, 
‘ hail full of grace, the Lord is with thee. Hail thou virgin 
queen of those blessed abodes, where thou presidest over 
the angels and the archangels, and thrones, and domina- 
tions, and cherubim, and seraphim, and the whole Host 
of heaven. Hail thou great mediatrix of intercession 
with thy beloved Son — Our Lord and Master. Hail thou 
ardent lover of thy Son’s glory ; hail thou refuge of the 
poor and distressed. Succor us by thy powerful inter- 
cession, that like thee, when our race is run, when our 
lamp of life is extinguished, we may give up without a 
struggle or without a sigh, our souls purified from all 
earthly stains, into the hands of him that made them, and 
stamped them with the seal of immortality.” 

Father Jonathan having concluded his sermon, descend- 
ed from the pulpit, and the choir sang the song of thanks- 
giving, in strains that had a most thrilling effect on every 
member of the congregation. Long shall the memory 
of that day remain green in their souls. Lady Inglis 
and her daughter, accompanied with Emilia and the other 


OR THE SCOTTISH CONVERTS. 


285 


ladies, returned home, shedding tears of joy in being so 
happy, as to have found at length, rest to their wander- 
ing spirits, and to be securely lodged within the portals of 
the catholic church. The remainder of their lives, was 
in a measure one uninterrupted series of happiness ; for 
though at times they met with some little trials on account 
of their faith, still, the Christian fortitude with which 
they bore up against these trials, made them feel even at 
the time, a consolation so sweet, that it was more than 
sufficient to compensate for all the difficulties which they 
had to encounter. Emilia, whose life was more checkered 
with the ills and vicissitudes of fortune than any of them, 
and whose conversion to the catholic church still remains 
a mystery, though it would be most desirable to have it 
unravelled, retired to the convent of St. M., in the east- 
ern part of Scotland, and there devoted the remainder of 
her days, to the love of her heavenly bridegroom. Georgi- 
na, after the death of her mother who died as she lived, 
a model of piety and virtue, followed the example of 
Emilia, and with her, spent the remaining portion of her 
days in solitude and retirement ; while Frances, Belinda, 
and Miss Swedes, joined in the silken bands of matri- 
mony, edified those who knew them, and were the orna- 
ments of the circles in which they moved. They were 
the parents of a numerous and happy progeny, and in 
their regard, that portion of the sacred scripture which 
says, that ‘ the unbelieving husband is sanctified by the 
believing wife,’ was literally verified. 


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